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The two and a half Tribes are on the East, and not the 
North side of Jordan, and the other tribes are on' the West, 
and not the South side. 

In point of arrangement the ninth chapter on Jericho 
should precede the eighth. 

Entered according to Act of Congress, 

in the year 1889, by P. D. Gold', 

in the office of the Librarian of Congress at Washington. 






Wilson N. C. 

Zion's Landmark Print. 





It is in my mind to write a series of chapters on 
the Book of Joshua. May the Spirit of Jesus our 
Spiritual Joshua lead and guide my heart and pen, 
and may the writings be blessed of God to the 
reader that loves this laud flowing with milk and 

The text for the entire series is recorded in the 
first three verses of the first chapter of Joshua, as 
follows : 

" Now after the death of Moses the servant of the 
Lord, it came to pass, that the Lord spake unto Joshua 
the son of Nun, Moses' minister, saying, 

Moses my servant is dead : Now therefore arise, go 
over this Jordan, thou, and all this people, unto the 
land which I do give to them, even to the children cf 

Every place the sole of your foot shall tread upon 
that have I given unto you, as I said unto Moses." 


Not much need be said by way of introducing a 
work. If the production is good it speaks well in 
its own behalf: if it is not good the introduction if 
truthful should be an apology, and whatever needs 
an apology is more honored in being unknown. 

Nor needs one a preface to tell his reader before- 
hand what he will, or will not do ; but rather that 
is told in the opening and reading of each page. 
It is not therefore my purpose to keep the reader 
lingering in the porch to this little structure, but 
at once to open its chambers, and invite him to 
walk in and gather and eat of whatever he may find 
on its table 

P. D. Gold. 



The Old Testament is the figure of the New Tes- 
tament. Its symbols foreshadow the gospel sub- 
stance. The law having a shadow of good things 
to come, yet not being the very ima^e of the things, 
does not make any thing perfect ; still it points 
through faith which is the substance of things 
hoped for, the evidence of things not seen, to Jesus, 
and gospel liberty. Moses receives the law from 
God ; for although the law came by Moses, God 
gave to his servant Moses every word of the law, 
and Moses as a servant was faithful in all his house 
for a testimony or witness of those things which 
were to be spoken after. Moses is a leader of the 
people out of Egypt, and through the Red Sea, 
and in the wilderness. He delivers the law to 
them. He makes supplication for them, he bears 
with them. He sees their murmurings and hears 


and bears them. He smites the rock and brings 
them water. He speaks unadvisably with his 
lips, and for their sake he cannot enter the promise 
land, though he sees it. His natural force is not 
abated, nor his sight dim, nor does any bodily in- 
firmity afflict him, even at the age of one hundred 
and twenty years, after he had gone through the 
great and terrible wilderness, and borne all that 

God spake to him as lie never did to another 
man, face to face, as a man talks with his friend. 
He dies at the mouth of the Lord, and God buries 
him, and no man knows to this day the place of 
his burial. 

While Moses is a type of Jesus in many respects, 
yet he represents the law, for the law came by 

The children of Israel were led by Moses into 
the wilderness, and there received the law. They 
were God's people before they received it, and 
therefore they did receive it. Indeed they were 
God's people while in Egypt, therefore they were 
redeemed from the house of bondage. An Egyp- 
tian was not a subject of this redemption for he was 
not in bondage. No man is in bondage while he 
is in his own country, and among his own people, 
and enjoying what his heart desires. But Israel 
went down aforetime and sojourned in Egypt, and 
afterward were evil entreated by the Egyptians, 
for another king rose up who knew not Joseph, 
and imposed heavy burdens on the Israelites, and 


enslaved them, and subjected them to servile labor. 

Moses was sent to deliver them from this bon- 
dage. When this was done by destroying the 
power of Pharaoh and of Egypt, the Israelites were 
brought under the leadership of Moses, and were 
baptized unto Moses in the cloud and in the sea, in 
the passage of the Red Sea. When brought into 
the wilderness they passed into a desert land of 
burning wastes, a great and terrible howling wil- 
derness. Amid the sterile wilds and rocky cliffs of 
the desolate and barren mountains of Sinai, and in 
awful displays of consuming wrath, God gave the 
law to them by Moses accompanied with such de- 
vouring wrath that tliev could not endure the 

Though they promised strict obedience to this 
law, yet in heart they often turned back to Egypt 
and departed from the living God, and worshipped 
idols of men's hands. 

It was in this wilderness that they showed such 
rebellion and heart murmuring, and manifested 
that there was not a single good thing in them, 
and that they had no power of themselves to en- 
dure the passage of the wilderness, or to overcome 
their enemies. They were kept in that wilderness 
that they might see and know that they were cor- 
rupt and murmurers against God and Moses his 
servant. Hence the law was to discover their cor- 
ruption and to make it manifest that they were 
sinful. For by the law is the knowledge of sin. 
The terrible barren wilderness that was without 


houses, homes, fields, fruit, water, or any substance 
or comfort, that yielded them no fruit or food, 
rest or comfort, represents the utter barrenness, 
sterility and insufficiency of the flesh to yield any 
stood fruit to God. When therefore the law is 
sent into the heart and the quickened sinner is 
brought under its power he is in the wilderness of 
sin where it shows that no good thing dwells in 
the flesh. He also learns that the law is weak 
through the flesh, that the law cannot pardon nor 
forgive, but can only condemn. For by the deeds 
of the law shall no flesh living be justified, because 
by the law is the knowledge of sin. 

The falling of the Israelites in the wilderness, 
and their perishing under the judgments of God 
shows the weakness and sinfulness of the flesh. 
Their being kept in the wilderness forty years, 
until all those that came out of Egypt, and that 
did not believe the Lord, nor would obey him, fell 
and perished in the desert, shows that the corrupt 
principles of the flesh, not one of them, can enter 
the promise land, nor the rest that remains to the 
people of God. Nothing that came out of Egypt 
entered Canaan, except that represented and led by 

Nor could Moses himself enter Canaan, because 
he must bear the guilt of the people in the figure. 
For while he represents the law that abates none 
of its force — that lessens not its demands, whose 
eye of justice is undimmed by age, and where the 
convicted sinner cannot please at all, let him strive 


and suffer ever so much, but whose demands re- 
main so firm on the sinner till death that it may 
truly be said, Moses (the law) is strong to the last 
moment, hence nothing a convicted sinner can do 
betters his case, nor lightens his burden, still 
Moses must die, nor is he suffered to enter Canaan 
himself. But he dies at the mouth of the Lord. 
The Lord takes him away and buries him, and no 
man knows his grave to this day. For the word 
of the Lord only can remove the load of guilt and 
the fountain of sin raging with unabated power in 
the sinner. The Lord only removes that burden 
and makes an end of it, and takes it away, and we 
never feel it again. No man to this day therefore 
knows where Moses is buried, nor where his bur- 
den of sin is gone. Moses could not lead the peo- 
ple to the promise land, but he led them to death, 
and at death they are near at that goodly land, and 
prepared to enter it. If there had been a law giv- 
en that could have oiven life then righteousness 
had been by the law. 

Yet Moses was a true servant of the Lord and 
was faithful as a servant, as the law is holy, just 
and good: and by as much as it is holy by so much 
does it show the sinfulness of the flesh. 

The work of Moses was to bring them to the 
border of the goodly land, but there is death, and 
in the death of Moses then is the time for the ris- 
ing up of Joshua, at the good word of God, "Mo- 
ses my servant is dead; now therefore arise, go over 
this Jordan, &c.," 




It was after the death of Moses the servant of 
the Lord that the Lord spake unto Joshua, saying, 
Moses my servant is dead; now therefore arise, go 
over this Jordan, &c, 

We come now to consider Joshua, who is a type 
of Jesus, and means that his help comes from Je- 
hovah. He is said in Heb. 4 : 8, to be typical of 
Christ; "For if Jesus (Joshua) had given them rest 
then would he not afterward have spoken of anoth- 
er day." For there can be no such rest as Jesus 
Christ gives; but Joshua who is a figure of Jesus 
leads the Israelites into the land of Canaan, a place 
figurative of gospel rest, though not that true rest. 

It was not until after the death of Moses the ser- 
vant of God that the Lord commanded Joshua to 
arise and lead the people over Jordan into the 
promise land. 

As Jesus is the end of the law, and is not reveal- 
ed as the Saviour until the law has accomplished 
its work, so Joshua cannot appear as the leader un- 
til Moses is dead. For so long as Moses lived the 
people could not enter the goodly land. We are 
shut up under the law, our school-master, until faith 
comes, but when faith is come we are no longer un- 
der a school-master. The servant Moses must ful- 
fill all that is appointed for him to accomplish and 
be dead before Joshua can rise up as the resurrec- 
tion life entering into the fruit and joy of the 


•ffootllv land: so the law must finish and fulfill all 
its task or work of death before we are freed from 
it in the death and resurrection of Jesus, who ful- 
filled the law in every jot and tittle, honoring it 

in all things, and then rising from the dead to lead 
all Israel into the possession of the goodly land of 

In the song of Moses just before his death we see 
the happy estate of Israel set forth in strains of sub- 
lime truth. For Jesus is made a curse for his 
people and dies for them, to give them their godly 
inheritance. Moses had told the people that for 
their sakes he could not enter the promise land, so 
that their sin was in the type borne by him. But 
how fully and truly in reality was Jesus made sin 
for us, and bare our sin in his own body on the 
tree, and was made a curse for us. As Moses smote 
the rock (Christ) in the wilderness, and it gave 
them water as it followed Israel in all their wan- 
derings; so Jesus is smitten by the law or justice 
and wrath of God, and the fountain is opened to 
the house of David and to the inhabitants of Jeru- 
salem for sin and uncieanness. 

Xow in the death of Moses they were free from 
the law of works in the sense that faith springs up; 
for Joshua who had been in the goodly land and 
brought back the good report of faith, now, after 
the death of Moses, rises up; for he had been the 
faithful servant of Moses in the trilderness. The 
faith of Joshua appears to move the people, and 
they are enabled to follow him, for they too are free 


now from the sin that kept them out of Canaan. 
For ye are dead indeed to the law by the body of 
Christ. As Moses was dead and the people were 
free to serve Joshua, so the church is dead indeed 
to the law by the body of Christ, and is not now 
to serve in the oldness of the letter but in the new- 
ness of the Spirit. 

The charge given bv the Lord to Joshua is most 
notable and wonderful. It gives him the fullest 
assurance of the conquest of Canaan, and the com- 
plete triumph of Israel, and commands him to be 
strong in the might and power of God. (see Joshua 
1: 5, 10;) God tells him there shall not a man be 
able to stand before him all the days of his life, 
and that as he had been with Moses so he would 
be with him. Therefore he must be strong and of 
good courage to observe all that Moses commanded 
in the law. He was not to turn to the right nor 
to the left. The book of the law should not de- 
part out of his mouth; but he should meditate in it 
day and night. He was not to be afraid of his en- 
emies, but be of good courage and he should di- 
vide the inheritance to the people. 

How fnllv was the law written in the heart of 


Jesus, and how he delighted to do the will of God. 
For the law is holy, iust and good. Therefore Je- 

%J ' ») o 

sus delights in it. How full of courage and zeal 
was Jesus, and he was not discouraged, nor did he 
faint by the way. He shall not fail nor be dis- 
couraged. His own arm hath gotten him the vic- 
tory. His fury upheld him, and in his fury he 


trampled the enemies under his feet. Every ene- 
my came out of him. "Out of him came forth the 
corner, out of him the nail, out of him the battle- 
bow, out of him every oppressor to-gether." Jesus 
broke the rod of the oppressor: "For thou hast bro- 
ken the yoke of his burden, and the staff of his 
shoulder, the rod of his oppressor as in the day of 
Midian," "For every battle of the warrior is with 
confused noise and with garments rolled in blood ; 
but this shall be with burning and fuel of fire. "Isa. 
9: 4, 5. In other battles the issue is doubtful, and 
the conquering army has wounds and losses, gar- 
ments rolled in blood, confused noises, sometimes 
one side shouting then the other, so that it may be 
doubtful about the issue. But not so in this battle, 
for Jesus shall destroy every enemy even death it- 
self, and lead captivity captive, and give gifts to 
men even to the rebellious. Because this child 
born unto us, and this son given us is the mighty 
God, the everlasting Father, and the Prince of 
peace, and the government shall be on his shoul- 
der. Of the increase therefore of his government 
and peace there shall be no end upon the throne of 
David and his kingdom, and to establish it with 
judgment and justice from henceforth even forever. 
The zeal of the Lord of hosts will perform this. 

The pleasure of the Lord shall prosper in his 
hand, and he will give him the throne of his fath- 
er David, and he shall rule over the house of Ja- 
cob forever. God said to him when he set him on 
his holy hill of Zion, "ask of me and I will give 


thee the heathen for thine inheritance, and the ut- 
termost parts of the earth for thy possession." 

He is the one of the people raised up and made 
strong for this purpose. God exalted one out of 
the people, even Jesus of the seed of David accord- 
ing to the flesh, but declared the Son of God accor- 
ding to the Spirit of holiness, by the resurrection 
from the dead. God gave him power over all flesh 
that lie should give eternal life to as many as the 
Father had given him. This eternal life is to 
know God and his son Jesus whom he hath sent, 
who has all power in heaven and in earth. 

He delighted to do the will of His Father, and 
knew that will, for he came out from heaven, not 
to do his own will, but the will of the Father that 
sent him. The volume of the book of the law was 
written in his heart. He shall see of the travail 
of his soul. God will divide him a portion with 
the great. All for whom he laid down his life 
shall be saved. For Jesus shall see the fruit of his 
labor, the travail of his soul, so that he shall be sat- 
isfied. To be satisfied is to want no more. For all 
the Father givetli to him shall come to him, and 
him that comethto him he will in no wise cast out. 
He shall divide therefore to every man according 
to the will and purpose of God. 

Joshua was faithful and valiant, and executed 
the will of God in leading the people to that good- 
ly land. There is no record of any defalcation of 
Joshua at all. The solemn charge that God gave 
him he faithfully kept. How much more shall not 

ARISE. 15 

Jesus who is the Son of God and the brightness of 
God's glory, and the express image of his person 
be faithful as the captain of the host of the Lord 


Joshua did divide the land of Canaan to the 
tribes of Israel, as it was purposed of God, and in 
this shadows forth Jesus the Captain of our salva- 
tion made perfect through suffering, and who is the 
author of eternal life to all that obey him. 

With what joy Jesus leads his people to living 
fountains of water, and rides prosperously because 
of his enemies. 



The command to Joshua was that he and all 
this people should arise and go over this Jordan. 
A new order, a new dispensation was being ushered 
into Israel. They are to leave the wilderness forev- 
er, and change their mode of living. They are 10 
arise and come up out of the wilderness leaning up- 
on the arm of their beloved, perfumed with all the 
powders of the merchant, enriched with all the tro- 
phies of victory, and riding upon the high places 
of their enemies. They are to arise and cross 
over Jordan into the goodly land. The most splen- 
did and wonderful victories are to crown their arms 
and proclaim the glory of their king. 

First, two men are sent out by Joshua over Jor- 

16 ARISE, 

dan to Jericho, to spy out Jericho, and bring word 
to Joshua. There is to be no failure in this pass- 
ing over Jordan, and entering the goodly land. 
The men go over and learn the condition of Jeri- 
cho. But it is told the king of Jericho that men 
have come in as spies, and he sends to have them 
arrested and slain. For spies are considered as 
nothing but enemies, and they hazard their lives 
in such undertakings if apprehended. 

That which the Lord sends out is opposed by 
Jericho, (figure of the world with all its power,) but 
God takes care of his servants. 

A woman dwells on the wall in that city that 
has the spirit of Israel, yet she is an harlot. Just 
where and how the Spirit of faith dwells is always 
a matter of astonishment to the self-righteous and 
to the worldly-wise. The pride of Jericho was the 
enemy of Israel. The spirit of Jericho was as 
much opposed to the spirit of Israel as darkness is 
to light. Every power that was of Jericho and all 
its principles stood arrayed against Israel. 

But Rahab has the faith or principle that loves 
Israel, and believes that the God of heaven is the 
leader of that wonderful people, and is with them, 
and she believes that Jericho is to be destroyed. 
She believes the truth and loves it. She therefore 
receives the spies, and in, that sense receives the 
power of Israel. She hides these spies kindly en- 
treating them, and tells them that the hearts of all 
the men of Jericho, from the king down to the 
humblest, are melted for fear of Israel. But the 
difference is they hate Israel while she loves that 

ARISE. 17 

people. They seek to destroy the spies, while she 
seeks their safety and comfort. 

She imperils, or lays down her life for these men, 
so great is her love for Israel, and she obtains their 
pledge that she shall be saved and her father's 
house. She obtains witness that she has found 
mercy, and she believes the promise of the men. 

They tell her to abide in her house, and bring 
all her people in her house when Israel comes over 
to take Jericho, and not to utter their business, and 
bind the scarlet line they gave her in the window 
of her house through which they escaped. All of 
which she did. How carefully she fastened that 
scarlet line in the window, and obeyed in all 
things, thus showing her faith by her w r orks. How 
vigilantly she holds and watches the token they 
give her, and to see that the scarlet thread hangs 
in the window of faith and hope. All of which 
is the product and proof of her faith in the God of 
Israel w r ho is the Lord God of heaven and earth, 
and disposes of mankind as it seems good to him. 
Was it a matter of chance that these men went to 
her house? No, it was of purpose, and stands in- 
separably connected with all the fore-ordained 
events embraced in that holy and wise purpose of 
Gocl concerning the salvation of all Israel, and all 
things needful to affect that salvation. How came 
this faith in Rahab, the harlot ; and why did not 
others of Jericho believe ? Why were not the men 
sent to others ? Did not the powder of God move 
the hearts of these spies to go to her house, as he 

18 ARISE. 

moved all those men concealed in ambush behind 
the city of Ai to arise simultaneously and move 
against Ai as Joshua stretched his spear ? although 
none of them saw him do this, nor heard any order, 
saw any sign that guided. God that turns the riv- 
ers of water as it pleases him turns the hearts of 
kings and of other men as it pleases him whitherso- 
ever he will. 

Rahab is blessed with faith to believe and love 
the truth and cleave unto Israel. She is a. poor 
sinner, dwelling not in the center of the city, but 
on the wall much exposed and needy. 

This is a good token that God has a people 
among the Gentiles. For Ruth comes from Moab 
a polluted land, and Rahab from this city of Jeri- 
cho that is to be destroyed, and each becomes a 
mother in Israel. So does Tamar, and each is of 
the wonderful and royal line of which Christ sprang 
according to the flesh. 

When those spies return they bring good news 
to Israel of the cast down condition of the men of 
Jericho. This encourages Joshua and Israel to 
arise and cross the River Jordan, the most noted of 
all streams of water that flow on earth. 



It is wonderful to behold how God put honor on 
Joshua, and how the people were led to honor him. 

UNITY. 19 

The first command he gave to Israel was, "Prepare 
victuals, for within three clays you shall pass over 
this Jordan to possess this land which the Lord 
God giveth you." Within three days you shall 
pags over this Jordan ; within three days you shall 
enter the promise land. How near the blessings 
are we when Jesus commands. There had never 
been an order under the law of Moses while they 
were in the wilderness to prepare food for the 
march. But here is a command to prepare food, 
for within three days ye shall pass over this Jor- 
dan. Here we have a type of what in the gospel 
is done for Israel. Jesus the bread of life is given 
for the people by his death and resurrection, and 
the three days and nights he is in the grave insure 
the triumphant passage of every Israelite across the 
Jordan of death into the land of promise or liberty 
in the gospel. It is a three days' journey or is all 
crossed in the death and resurrection of Jesus. 
When that death and resurrection is revealed by 
the Holy Ghost to the hungry or thirsty soul that 
has been in the great and terrible wilderness of con- 
viction for sin, and in the land of death, then vict- 
uals are prepared, or food is given in the flesh and 
blood of Jesus crucified and risen, and at once this 
Israelite passes over Jordan. 

This comes after the death of Moses. How differ- 
ent the very first command of Joshua from any 
that Moses had given; yet it is just what is embod- 
ied in the law of Moses. For when Moses had fin- 
ished his work namely in death then Jesus appears 

20 UNITY. 

with gospel order and resurrection comfort of pow- 
er and glory, and the people prepare to pass over 
Jordan and enter the goodly land they had so long- 

The two and a half tribes that stop on the north 
side of Jordan, taking their inheritance and 
dwelling there, are required also to pass over Jor- 
dan, and fight for their brethren on the south side 
of Jordan, and fight for and with their brethren 
until the land is occupied and their brethren have 
possessions also. What may this represent? It- 
may shadow forth this among other things that the 
people of God must labor together, tarry together, 
and reign together, that they without us cannot be 
made perfect. 

Jerusalem was on the South side of Jordan, 
there was the temple or place of worship, there the 
king reigned, and there every male must go to wor- 
ship God. Even under the first dispensation ev- 
ery worshipper must pass over into the South coun- 
try of the gospel to worship- God. Abel by faith 
looked beyond the law to the gospel, or passed over 
the Jordan to the coming of Jesus and saw that 
blessed day of redemption, and here he worshipped. 
Noah entered that goodly land when he worship- 
ped and God smelled the sweet savor of his offer- 
ing, and made a covenant with him and all flesh 
that he never would again destroy this earth with 
a flood of water, and confirmed the same by set- 
ting his bow in the clouds. Abraham saw the day 
of Christ and was glad. It was by faith that Sa- 

UNITY. 21 

rah herself conceived seed — that Moses was hid — 
that he refused to be called the son of Pharoah's 
daughter, or it was by coming into the South coun- 
try and crossing the Jordan that all true worship is 
done. The people of God come together to wor- 
ship at Jerusalem. They see eye to eye and speak 
one and the same thing in Christ Jesus. They 
must tarry one for another. They must fight one 
for another. One shall not get the pre-eminence 
over another. All the dispensations come together 
in the gospel. We set down with Abraham, Isaac 
and Jacob in the kingdom of God and w r orship to- 
gether in the Holy Mount at Jerusalem. 

The other tribes helped the two and a half tribes 
in destroying their enemies on the North side of 
Jordan, and now in turn they must go forward 
and help their brethren on the South side in 
destroying their enemies, and so bearing one 
anothers burdens they shall fulfil the law r of 
Christ. We that are alive and remain shall not 
prevent or get ahead of those that sleep, in the 
resurrection at the last day. But the dead in 
Christ shall rise first, then we that are living 
shall be changed in a moment, in the twinkling of 
an eye, so shall we be caught up together (all at 
one time) and shall Ave thus be ever with the 

Jesus when he dies for his people and rises 
brings them all up out of their graves. The bones 
of Joseph shall not be left in Egypt, The body 
shall come forth. The leaven shall leaven the 

&2 UNITY. 

whole lump, and Jordan shall not divide Israel, 
nor shall death, plague, nor famine, nor things 
j)resent, nor things to come separate us from the 
love of God in Christ Jesus our Lord. 

Though some may enter in first and get some of 
the sweets of home before the others, or get their 
penny a day, yet there shall be no difference. For 
if some do enter into their possession first they 
must yet go forth in front of battle and exposure, 
of labor and privation until others also enter into 
rest, and thus an equality reigns in Israel. 



"Arise and pass over this Jordan." 

The report of the spies, the preaching and hear- 
ing of faith, prepares Israel to arise and pass over 
Jordan against Jericho. 

The river Jordan is the most classic and famous 
of all rivers on earth. It is the river of Palestine 
or Canaan. The word means flowing or descend- 
ing, and represents cleansing, or separation. It is 
a very rapidly flowing river, rising among high 
mountains and falling many hundreds of feet, and 
is buried or lost in the Salt or Dead sea; for no vis- 
ible outlet has ever been found to this Salt sea. It 
is remarkable that as much water as flows through 
the Jordan should empty into the salt sea, yet this* 
sea never increases its water, nor fill to over-flow- 


ingj especially as it has no communication with any 
other water. 

John baptized in the river Jordan, and those he 
baptized confessed they were sinners. How appro- 
priate the emblem therefore of this fast flowing riv- 
er in the type washing away their sins in the sea 
of salt or the Dead sea, where they are never again 
to arise or appear, and no more to be found. Salt 
saves and is a type of grace, and as the salt sea re- 
ceives all the waters of Jordan, and that ends them 
or is the end of them, so as Ananias said to Saul, 
"Arise and be baptized, washing away thy sins, and 
calling on the name of the Lord ;" so when John 
baptized those confessing their sins in Jordan it 
(Jordan) represents the passing away and making 
an end of sin, not that the literal act of baptizing 
puts away the filth of the flesh, or washes away sin, 
but Jordan represents that element that washes 
away sin. Jesus is baptised in the river Jordan 
then enters on his ministry publicly from that time 
forth, and sets forth the baptism of his death, and 
exceeding sufferings when he should wash away 
forever all the sins of all his people, and their sins 
should be buried in the sea of God's forgetfulness, 
and Jesus should arise from the dead and enter in- 
to his glory. 

What is the difference between the Red Sea and 
Jordan, and the dividing of the waters of each and 
the passage of Israel through each dry-shod? 

When Israel came out of Egypt and crossed the 
Red Sea, it represented their redemption from the 


house of bondage and the destruction of their ene- 
mies. The Israelites had never been Egyptians. 
Their long sojourn in Egypt had not altered their 
relationship to Abraham, Isaac and Jacob. Nor 
had the power of Egypt oppressing and enslaving 
them caused them to be any other than the chil- 
dren of Israel. They were still the Lord's people. 
Therefore when the Lord appeared to Moses he 
said, "I have surely seen the affliction of my peo- 
ple which are in Egypt/' Ex. 3: 7; Come now there- 
fore, and I will send thee unto Pharaoh, that thou 
mayest bring forth my people the children of Isra- 
el out of Egyi^t," Ex. 3 : 10. When Moses appear- 
ed before Pharaoh he said, "Thus saith the Lord 
God of Israel, let my people go," &c., Ex. 5 : 1. 

When the power of Egypt was humbled they 
were made willing for Israel to go, and not one fail- 
ed to pass out of Egypt, showing a perfect, com- 
plete and effectual redemption of all God the Fath- 
er hath given to his Son Jesus Christ our Lord. 
When the Red Sea was divided and Israel passed 
over dry-shod, here was a separation from Egypt 
forever. Besides there was also the clearest proof 
of the death of their enemies, for Israel saw the 
dead bodies of their enemies floating in the sea. 
The Red Sea then ends the power of Egypt over 
Israel, or separates them forever from Egypt. 

The passing of Jordan takes Israel out of the wil- 
derness, and separates them from the flesh, or their 
own fleshly nature and vanity, and sets them over 
in the land of rest, Canaan the goodly land, and 


they wander no more homeless, but have homes or 
dwelling places. 

The crossing of Jordan was a notable event in 
which the judgment appeared wonderfully in Isra- 
el's behalf. Then as a most noted miracle was per- 
formed for their fathers in crossing the Red Sea, 
even so the Lord showed his powder to the children 
in dividing the Jordan before them that they might 
know the power of God, and as he exalted Moses 
before their fathers, even so he honored Joshua be- 
fore their children, and magnified him greatly be- 
fore all Israel all the days of his life. 

The ark of the covenant of the Lord accompan- 
ies or goes before Israel from the giving the law, 
in all their journey ings in the wilderness. In it 
were the emblems of power and salvation. The 
law was written and deposited in the Ark, and, 
preserved there a figure of the truth that the 
law of God was within the heart of Jesus, and was 
never broken there, but is always honored in him. 
Hence the righteousness of Jesus is everlasting — 
from the beginning; "A glorious high throne from 
the beginning is the place of our sanctuary :" Jer. 
17 : 12. In the Ark was Aaron's-rod that budded, 
and hence was revealed in the strife of others 
against him for the priesthood as being that priest- 
hood ordained of God, and showing that the true 
priesthood possessed the life that bears fruit be- 
cause it ever liveth. Likewise the golden pot that- 
had manna which was preserved in all their jour- 
neyings, throughout the wilderness, and while no 


other manna would keep beyond the day of its be- 
ing gathered, except that which was gathered on 
the sixth day for the Sabbath, which would last one 
day after it was gathered, this represents the true 
manna, or grace of God in the new heart, or Christ 
Jesus the true bread that cometh down from heav- 
en, of which if a man eat he shall never hunger. 
How enduring are the figures, even of the true as 
they are safely preserved in the Ark, which rep- 
resents the manifestation of Christ in the flesh, and 
was the Rock that followed Israel in the wilder- 
ness, and the Ark in the tabernacle of witness that 
went before Israel, or journeyed with them and 
bore their murmurings, or bore their sins, all the 
days of old, and in all their afflictions was afflicted, 
and the angel of his presence saved them. 

When they were to cross over this Jordan and 
end their wilderness sufferings, and enter the good- 
ly land, the Ark enters into the Jordan, borne by 
the priests. It was the business of the priests to 
bear the Ark. The true priests of God bear holy 
things and make atonement for sins and iniquities. 
The priests stand in the River Jordan, figure of 
death or that which divides between the barren, 
vexatious wilderness, and rest or Canaan, into 
which they shall enter. When the feet of the 
priests stand in Jordan, although it is harvest time 
when Jordan overflows its banks, or is the fulness 
of that which would hinder, its waters are divided 
and stand on an heap very far from the city of Ad- 
am, thus opening a door of escape from all our sin 


even very far, from Adam, or as far as it reaches, 
for where sin abounded grace did much more 
abound: and down to the Salt sea all the water was 
dried up, thus the door flew wide open for Israel, 
or an abundant entrance was granted them. Dur- 
ing all the passage of all Israel across the Jordan 
did the priests stand in the river bearing the ark 
until all Israel had crossed. Twelve stones also 
were set up in the river Jordan where the feet of 
the priests stood, and they are there unto this day, 
Joshua 4: 9. They are a witness of God's faithful- 
ness and power in delivering Israel. The bottom 
is yet good in the valley of the shadow of death, 
and every child of God as he passes over so finds 
it. When you are brought out of the terrible wil- 
derness, and are made willing to follow Jesus in 
the solemn, humbling, yet wonderful baptism and 
confession of his name before God and the church, 
you find the twelve stones as witnesses of the twelve 
Judges in Israel, all testifying to the truth and 
praising God, and you go over worshipping God, 
and dry shod, having the answer of a good con- 
science toward God. 

After all the people had crossed, and twelve 
men chosen for that purpose had taken twelve 
stones each one bearing a stone, taken out of the 
bottom of the river where they had crossed, then 
the priests bearing the Ark came out of the river, 
and Jordan resumed his wonted course as usual. 

Jesus tasted death for every one of his people, 
and went down into death, and in his saving 


strength holds Jordan divided until all Israel shall 
pass over : and he is their song in the house of their 
pilgrimage, and can make a dying bed feel soft as 
downy pillars are. For there is a dying before we 
enter any of the joys, or eat any of the fruit, or feel 
any of the rest that remains to the people of God. 

The twelve stones are borne by twelve men out 
of Jordan, and of these an altar of whole stones, no 
iron tool being allowed to touch them, is built unto 
the Lord God at Gilgal, w^here Israel pitches the 
night after they cross Jordan. Gilgal means roll- 
ing, and here the reproach of Egypt is rolled off by 
the circumcision made there for the first time after 
they came out of Egypt, Hence the sin of Egypt 
is cut off and rolled away. Here it is that the al- 
tar is built of twelve stones brought by the twelve 
men, one of each tribe, and therefore by represen- 
tation from all the tribes. 

When Israel built altars they were to be of whole 
stones, and no tool was to be used, no hewing, no 
('hanging. It is God that gives the heart and the 
worship, and man must not change it. 

What a witness of divine power is represented 
in this altar. How it sets forth resurrection and 
praise. Trophies from death are raised up. As Israel 
conies up from the depths what palms of victory 
they wear, and when joined in one altar a pure 
worship is rendered, and a witness to Israel that 
God will deliver all Israel's enemies into their 
hand, and give them the goodly land of Canaan. 

They were to plaster this altar of stones, (see 


Deut. 27: 1 — 9,) and on this altar the law of Mo- 
ses was written. When one is greatly delivered, 
coming out of the wilderness of sin and Jordan, or 
deliverance is granted him, the law of God appears 
indelibly stamped in him, and he shines forth as 
one coming up from the washing, clean and bear- 
ing twins. How bright and lovelv all God's law 
appears in these living epistles ministered by the 
Spirit of God, known and read of all men. Then 
one feels that the reproach of Egypt is rolled away, 
and as new creatures in the circumcision made 
without hands, in putting off the body of the sins 
of the flesh by the circumcision of Christ, they 
serve God in newness of spirit, and not in the old- 
ness of the letter. Old things have passed away, 
and all things become new, and all things are of 
God. Thus God's people 'are the temple of God 
showing forth his praises, a holy nation, a peculiar 
people, a royal priest-hood, to show forth the prai- 
ses of him who hath called them out of darkness in- 
to his marvelous light. 

Here the meaning of these stones, these lively 
stones, is proclaimed. 



The word Gilgal means rolling. After Israel 
crossed over Jordan they encamped the next night 
at Gilgal. Here they were circumcised to roll 

30 GIL GAL. 

away the reproach of Egypt. For in all their 
journeys in the wilderness they had not been cir- 

The Lord commanded Joshua to make sharp 
knives and circumcise all the males. Thus the re- 
proach of Egypt was cut off and rolled away from 
Israel. This represents the cutting off the sins of 
the flesh by the circumcision of Christ whereby the 
new creature appears. Christ bears the sins of Is- 
rael. Under the sharp knife of divine judgment 
Christ is cut off for the transgression of his people. 
This circumcision of Jesus ends the sins of Egypt, 
and witnesses that Israel is in the promised land, 
the goodly land of Canaan. 

In Gilgal was a goodly encampment. Here 
they ate the passover at the appointed time. To 
eat the passover brought up the wonderful deliver- 
ance God wrought for them in Egypt when the 
first-born in every house of Egypt was slain, and 
there were none dead in the tents of Israel, but it 
was life to Israel, for in slaying the strength of 
Egypt Israel was released from bondage and deliv- 
ered from destruction. In all their journeys and 
in their rests they were to eat in joyful remem- 
brance of this passover, and thus forever commem- 
orate that notable event. There must be much joy 
in eating in memory of this great divine deliver- 
ance. A Jew that would not gladly eat then did 
not keep that feast. When people eat they are 
supposed to be well and joyful. They that eat to- 
gether should be friends. Nor could any truly eat 

GIL GAL. 31 

in remembrance of this event that were not of the 
spirit of Israel. We perhaps fail to realize the re- 
joicing of the feasts that the Jews kept. All were 
to be happy. Presents were given to the poor. It 
was a day of much joy and gladness of heart. 

Even Christ onr passover is slain for ns. When 
we observe the Lord's supper we show his death. 
We eat and drink to the Lord. Can any except 
those who have the spirit of a true Jew keep this 
feast ? Those that eat and drink together should do 
so in love and fellowship, showing forth the great 
spiritual truth that Jesus is the Lamb of God 
whose death slays all the first born of sin which 
is death. 

They did eat of the old corn of the land (of 
Canaan) the morrow after eating the passover. 
How rapidly the Israelites strengthen and grow 
after eating the passover and entering the goodly 
land. Old corn denotes great fruitfulness and 
plenty. A land that furnishes such plenty that 
old corn lasts until other corn comes gives prom- 
ise of much bounty. Then people must be strong 
and favored with good teeth to eat the old corn 
of the land. Those that eat corn are strong, 
young men, able to fight and endure, can re- 
ceive the strong clean doctrine of God. 

Then the manna ceased, and they ever after 
ate the good fruit of the land. Manna w r as the 
food of the wilderness, and those that ate it died. 
Your fathers did eat manna and are dead. But 
the food of Canaan w T as symbolical of better bread 

32 GIL GAL. 

even the staff of life. 

It was here that the captain of the host of the 
Lord appeared to Joshua with drawn sword, before 
whom Joshua fell on his face to the earth and did 
worship, and before whom he did loose his shoe 
from his foot because the Ground was holy. Surely 
here was a great encouragement to Joshua showing 
him that the sword of victory was unsheathed ready 
for the slaughter of the enemies of Israel, for the 
Lord would fight the battles of Israel. Joshua' is 
also shown the ground is holy, or that he cannot 
go forth in his own strength, but that when he 
should put off his shoe from his foot then he ceased 
to stand in his own strength, but stood in the 
strength and power of the God of Israel, or wore 
shoes of brass that could tread down briars and 
thorns. As the Lord told Moses at the burning 
bush that he had come down to deliver his afflicted 
people and put off his shoes from his feet, for the 
land whereon he stood was holy. 

This represents the walk of faith and overcoming 
in the strength of the Lord. Also it is shown 
that Jesus is the true captain of the armies of 
Israel, and thus he appears to Joshua, so that 
he may know his leader and execute the orders 
of the Lord who is a man of war. This prepares 
Joshua and Israel to arise and go up against 
their enemies, and overcome them by the power 
of the Lord, and the first onslaught is to be made 
against Jericho, which stood just against the 
place where Israel crossed over Jordan. 



'-And it came to pass when Joshua was by Jericho, that 
he lifted up his eyes and looked, and behold, there stood a 
man over against him with his sword drawn in his hand: 
and Joshua went unto him, and said unto him, Art thou for 
us, or for our adversaries ? 

And he said, Nay; but as captain of the host of the Lord 
am I now come. And Joshua fell on his face to the earth 
and did worship, and said unto him, what saith my Lord 
unto his servant ? 

And the captain of the Lord's host said unto Joshua, loose 
thy shoe from off thy foot. For the place whereon thou 
standest is holy. And Joshua did so:" Joshua 5: 13, I5. 

Our nature is desirous to know whether one is 
for us or against us. We consider those right that 
are for us, and those wrong who are against us. 
Hence we think and say well of all such as 
are for us because we love them, and we say ill of 
those against us because we do not love them. 

When Joshua saw this man with his sword in 
his hand drawn it suggested warfare, and at once 
he desires to know which side he is on. Art thou 
for us, or against us ? 

But this one had not so come: but he is the lea- 
der; for as the captain of the host of the Lord he 
had come. At the opportune time Jordan haying 
been crossed, a revelation of Jesus in his divine 
character is manifested. As a man in the likeness 
of sinful flesh Christ first appeared, but in his res- 
urrection life he is revealed with drawn sword con- 
quering and to conquer. He now appears to guide 
and lead to victory the hosts of Israel and over- 
throw Jericho with all the power of the enemy. 

In this revelation of Jesus all that is after the 
. 8 


flesh disappears. Hence Paul says, though I have 
known Christ after the flesh, henceforth I know 
turn so no more. While in the flesh Jesus was 
compassed with infirmity himself, and while in the 
flesh we are also so beset. Paul said, who 
art thou Lord? When Jesus said to him, I am Je- 
sus of Nazareth whom thou persecutest, Paul said, 
Lord what wilt thou have me to do ? At once he 
puts his shoe from off his foot, for he was standing 
on holy ground. He leaves behind forever and re- 
nounces all self-righteousness and self-Avorks, and 
passes into the goodly land of promise and the obe- 
dience of faith. As in the flesh Jesus learned obe- 
dience by the things he suffered, but in the revela- 
tion of him by the resurrection that he is the Son 
of God, as captain of the Lord's host made perfect 
through suffering, he wields the sword of the Spirit 
as Lord of lords and King of kings ; and greater 
works are done in his name after his resurrection 
when he goes to the Father than were ever done 

Joshua, purged of all selfishness or partiality, no 
more enquires on what side are you; but knowing 
that the Captain of the Lord's Host takes command 
now falls down in humble obedience and worships 
the Lord of hosts. This ends the controversy with 
Joshua. This must be to exalt the Lord alone in 
tjiat land, and now Joshua is prepared to go forth 
in the Spirit and power of Jesus risen from the 
dt^ad, and his enemies shall fall before him. For it 
j s not Israel that fights or wields the sword. It is 


the sword of the Lord. The Lord fights the battles 

of Israel, and now lie appears with sword drawn in 
his hand. When Joshua knows that this is holy 
ground he puts off his shoe from his foot. He no 
more walks as a man, but now goes in the strength 
of the Lord. As Moses before he is sent to deliver 
Israel sees God in the burning yet imseorched bnsh 
and is commanded to put off his shoes from his feet 
because this is holy ground, for it is given to Israel, 
so Joshua lays aside man's outfit and preparation 
and is now shod with the preparation of the gospel 
of peace. 

In this sense we are barefoot and should wash 
each other's feet in meekness and love : yet we are 
shod with the preparation of the gospel of peace, 
and the prince's daughter has shoes for her feet, It 
is then that the power of Jesus appears in our be- 
half. How wonderfully the tongue of the Egyp- 
tian sea is dried up, or our own faulty speech of 
self-seeking is ended, when the Lord appears as^ 
the Captain. We may dispute and strive in car- 
nality and fleshlinesss for this or that point, and 
rebuke those that follow not with us, and measure 
our own faith and that of others also, and dictate 
what they should believe, and proscribe them as 
heretical and unsound unless they hold our side, 
and claim that one cannot be a child of God unless 
he believes as we do, and we may say come, see 
what great zeal I have, but it may not be zeal ac- 
cording to knowledge, but zeal for our side or for 
us: but when Jesus the captain of the Lord's host 


appears all that is burned up, and we fall down 
and worship the Lord of hosts and give him the 
glory due unto his holy name. 

A great war was to be fought representing the 
triumphs of the gospel after the resurrection of Je- 
sus, when the land should be occupied and the ene- 
mies of Israel were to be slain, when every high 
thought and imagination should be brought into 
captivity to the cross of Christ, and every high 
thing should be brought low or cast down, and the 
word of God should grow mightily and prevail. 
We see that on and after the day of Pentecost 
what triumph was given to the word of God, and 
how king Jesus rode on the white horse of the gos- 
pel with drawn sword in his hand and they that 
followed him also ; and the enemies of truth an- 
swering to the Canaanites in the type melting 
away before the king of glory, the captain of the-* 
Lord's host; (see Rev. 19: 9, 17.) 

These enemies we find within ourselves, and 
having; their strong-holds within us, but the word 
of the Lord is sharper than any two-edged sword, 
(for it is the sword of the Spirit,) and with it the 
Lord slays the wicked, and we fall at his feet and 

You observe that the warriors of Israel were not 
armed with the ordinary weapons of war. Those 
men armed that went before the priests when they 
compassed Jericho seven days had not ordinary 
swords, spears, &c, but they carried trumpets of 
ram's horns with which they blew, it is the sword 


or word of the Lord that brings the victory in 
this battle, and Jesus risen and glorified is the. cap- 
tain of the host; and while the preaching of the 
cross is to the Greek a stumbling block and to the 
Jew foolishness, it is to the called, whether Jew^ or 
Greek, Christ the power of God and the wisdom of 



So difficult is it for Israel to pursue the strait 
and narrow w r ay, not because the way was too strait, 
but because Israel is so crooked. In the matter of 
Jericho Israel sinned. Law is that which discov- 
ers sin. The command of the Lord was that no 
Israelite should devote anything of Jericho to his 
own use. But one Israelite transgressed that pro- 
hibition, and one transgression of one entangles all; 
for such is the unity of Israel, or the houshold of 
faith, that the transgression of one involves all the 
body, unless the transgressor is brought into judg- 
ment. But when Israel is faithful in freeing her- 
self from his sin by a proper observance of God's 
word, that fastens all the burden of guilt on the 
transgressor alone, and they discharged. 

The city of Ai which means a heap of ruins is 
to be taken by the Israelites. Joshua sends out 
spies who report there is no use of troubling all Is- 
rael to capture that city. They recommend to him 


that a few men can take that city. Thus it is 
shown that Israel is lifted up with pride. The past 
victories have elated the people. Here is sin. 

How r few can bear prosperity well. While our 
nature loves and covets it, yet we are safer, because 
humbler, in the day of adversity. We are easily 
flattered and overjoyed when things suit us, and 
we then forget to depend on God. Whenever we 
think that it does not require all our watchfulness 
and become slack Ave are endangered. We can do 
nothing without the Lord, yet in ordinary matters 
how little do we feel this, and suppose it does not 
require all the army to overcome the enemy. 

They send up a few men to take Ai and tiiese 
flee, and some are slain. What consternation now 
seizes on Joshua and the elders of Israel ; for they 
are cast down and feel their distress. They are 
surrounded by enemies who will rejoice at their 
downfall, and who will combine and slay them. 
They feel that it had been wise had they not cross- 
ed over Jordan, and that they had better have per- 
ished in the wilderness than to be destroyed over 
there. AV T hen we are cast down how many guilty 
fears oppress its. We conclude that all things are 
against us, and we can think of nothing but evil 
and failure. Unbelief and disappointment usher 
in a train of most woeful imaginations and harass- 
ing enemies. Bo humiliating was it to Joshua for 
Israel to turn their backs upon their enemies. What 
could they do ? Where could they go ? They are 
the w r eakest of all people when cast down, and 


the strongest of all people in their weakness ; for 
their very weakness drives them to the Lord their 
strength that will not lie. When they cry unto the 
Lord he tells Joshua that Israel has sinned in the 
accursed thing of Jericho. 

Be sure your sin will find you out says Moses. 
Now' the matter is to discover the guilty. Be sure 
he is not forward to proclaim himself guilty. No, 
but it must be sought out. When the lot is cast in 
the lap the whole disposing thereof is of the Lord. 
However carefully the wTong-doer may bury and 
conceal his sin the lot will search him out. The 
lot falls on Achan of the tribe of Judah, who had 
coveted a Babylonish garment, and silver and gold, 
and had taken and hid them in his tent. When 
the lot fell on him Joshua said to him, My son 
give God the glory, and make confession of your 
sin. Then Achan confessed all. This did not ex- 
empt him from death, for there is a sin unto death 
which we are not told to pray for. Any sin that 
we could pray for would be so forgiven that the of- 
fender could live. A disobedient Israelite that 
ever commits a sin worthy of death, so that the 
church could not pray for him, does not thereby* 
cease to be an Israelite; but forfeits all the privile- 
ges of church membership and fellowship, or dies 
to these things. But it is well for him to confess 
all his guilt which is a trait of an Israelite. 

When he confessed his sin all Israel stoned him 
to death so that he died, and they burned all that 
was his. Thus the fire consumed and burned away 

40 AI— ACHAN. 

all that offended in Israel, and the guilt was purg- 
ed away, so that the evil was put away. 

An heap of stones was raised over him that re- 
mains to this day. Such things are pillars or mon- 
uments that stand as warnings in Israel'to this day, 
and we should remember such as this and Lot's wife 
to this day, and be profited by such warnings. 

When Israel had cleared away this evil by all of 
them condemning it then the Lord turned away 
his fierce anger from them. Observe that every 
Israelite joined in the stoning of Achan, and all 
that Achan owned — all his family, and his posses- 
sions. In the matter of church discipline the en- 
tire church should be of one mind, if they hope for 
prosperity, and this one mind should be the right 
mind. If an offender is brought up in the church, 
and part of the church is against the Avrong^toer, 
while another part favors him, then the church is 
divided against itself, and cannot stand in that mat- 
ter because the strength of the church is not exercis- 
ed. Any member that favors the wrong-doer, or 
censures the action of the church, and afterward 
talks against what the church has done, or fails to 
take part against wrong-doing, fails to clear him- 
self of guilt, and comes short of bringing out the 
full strength of the church. 

The place where Achan is stoned, the valley of 
Achor, becomes a door of hope, and deliverance 
springs up. Look how Phineas avenged the sin 
of Zimri and Cozbi, and an everlasting blessing 
was confirmed unto him because he was faithful in 


condemning crime in Israel. Where sin abounded 
grace did much more abound. See how in Jesus 
the putting away of sin brings in the everlasting 
priesthood, and eternal deliverance from sin and 
death, and the door of hope is thrown wide open 
in heaven. 

There is no trouble in compassing Ai and mak- 
ing a heap of ruins of that city now. An ambush 
is set behind, and Joshua and others appear in 
front of it and withdraw as if repulsed when the 
men of Ai attacked them; hence the men of Ai pur- 
sue until all are decoyed from that city, and Josh- 
ua lifts his spear, and though not in sight of the li- 
ers-in-wait, yet as soon as he lifts it the men in 
ambush moved by the power of God rise up at 
once, as one man, and rush into the defenceless 
city and set it on fire. When Joshua and his men 
return and fight them. This Ai is shut up and ta- 
ken, for Joshua withdraws not his spear until the 
city is destroyed and burned up. But Joshua need- 
ed not Aaron or Hur to support him while holding 
his spear, for he is not weak through the flesh as 
was Moses or the law. So completely does the 
Lord slay all the enemies of Israel when he has 
prepared his people to go forward and occupy the 
land, and none are able then to stand before them. 
They also take of the spoils of Ai and use them- 
selves as the Lord gave them. So great spoils are 
won by faith which overcomes the world, and all 
our enemies are found liars unto us. 

For when faith leads in the battle all enemies 


are swept into an heap of ruins, and a door of hope 
springs up and the world is overcome. 

Here it is that an altar with all the commands 
of the Lord God written thereon is built, and the 
blessings and the curses of the law are set over one 
against the other, and all are honored as God's law. 



This strong, ancient city confronted Israel from 
the moment they crossed Jordan, for it stood against 
their further progress until demolished. It was a 
great and strong city with walls. But that only 
made it the more imperative to overthrow it. Not 
only must its inhabitants be destroyed, but all 
kinds of property in it were accursed, and no man 
must appropriate anything to Ids own use. What 
does Jericho (which means fragrant) rejtresent? 
It shadows forth the principle of the world in a 
child of God, his internal enemies that must be slaiiv 
andean only be slain by the cross. Those worldly 
affections, tastes, lusts, desiras, appetites so dear 
and sweet to the carnal mind :ind nature of man 
must be manifested and cast down. 

How was Jericho to be destroyed? By the 
strangest method ever published. It was 'not by 
might nor strength, sword or spear, nor weapons 
of carnal warfare. 

The arms of Israel were holy instruments. Num- 



bers 31: 6. The priests were to sound on alarm by 
trumpets, and God heard this and remembered his 
people. Jericho was to be taken by the sound of 
rams' horns. What a strange and to the world 
foolish device. Yet no one can manufacture horns. 
Armed men were to compass the wall 7 times, 
once in each day for 7 days and then 7 times on 
the 7th day, followed by priests giving one blast 
each day with rams' horns. The ark of the Lord 
was to follow these priests borne on the shoulders of 
the Levites. This represents the preaching of the 
gospel. An armed power goes before the preach- 
ing of the gospel, or the power of God goes before. 
the sounding of the rams' horns follows, succeeded 
bv the ark of the Lord, or the covenant of grace 
with all its precious blessings. 

* On the day of Pentecost which was counted by 
sevens from the feast of the Passover, was the great 
and notable day of the Lord, when the preaching 
directed and controlled by the Holy Ghost consu- 
med all the chaff of the people, and cast down ev- 
ery high thought in obedience to the cross of Christ 
and this is typified by the sounding of rams' horns 
by sevens, and the casting down of every high 
thing shadows forth the triumph of the cross of 
Christ and the exaltation of the name of Jesus 
above every name, and the destruction of all that 
prevents the coming of the kingdom of God with 
power into the vessel of mercy afore prepared un- 
to glory. 

To the carnal mind how foolish this appears: 


yet by the foolishness of preaching it pleased God to 
save them that believe. This is ordained of God 
and therefore cannot be dispensed with. The preach- 
ing of the gospel brings down every high thing to 
the obedience of the cross of Christ. It abases man 
and throws down all his defense and fortifications, 
and opens the way on every side to the conquests of 
the cross. 

As the sounding of rams' horns, according to 
the pattern, as possessing an irresistable power, 
causes the instant overthrow of Jericho, and leaves 
all the entire city helpless, opening the way of Is- 
rael to invade and slay from every quarter; so 
when the gospel is preached in power and great 
boldness there is no power left to resists in the sub- 
ject of grace, and the whole city of worldly wisdom 
is taken. For there is nothing in us by nature 
that is a friend to grace. But every principle of 
nature is as Jericho: but when the fiery law as a 
thunderbolt producing quaking, fear and consterna- 
tion in the soul, and revealing the secret, vile 
thoughts of the heart, and the sentence of death is 
within us, for we die, and the wall falls down as the 
sound of rams' horns or the preaching of the gospel 
is heard and Rabab escapes witli her household, or 
the household of faith ; then every high thought, 
or all the accursed stuff of Jericho with its wicked 
inhabitants is laid low. 

Who can stand before the word of the Lord? 
The word of his mouth slays the wicked. His 
word searches out everything, and lays in the dust 


all that oppase^ the entrance of Israel into the 
promised land. For the gospel is the power of 
God unto salvation. His servants preach Christ, 
the power of God and the wisdom of God. Fol- 
lowing this comes the ark enclosing all spiritual 
blessings, the ark which is the strength of Israel 
and the place of rest. 

Once the Philistines captured the ark and great- 
ly rejoiced. But what good did it to them ? God 
afflicted them wherever it went ,until they much 
desired its removal, feeling that none of them could 
stand before it. The letter kills. Xor does the 
ark of the covenant or the gospel afford any com- 
fort to unbelievers, or to the children of the flesh. 
But it is the strength of Israel. Whenever the 
sound of the ram's horn is sent to throw down the 
walls or towers and strength of worldly wisdom 
that Israel may enter the goodly land of promise, 
the Ark of God with all its precious blessings fol- 
lows, and the enemies of truth are slain. So that 
there is a casting out of Satan, and edifying the 
body in love. 

It pleased God by the foolishness of preaching 
to save them that believe, not unbelievers. Xoth- 
ing can be instituted that can take the place of 
preaching the gospel. It stands in Zion as the 
sound of the silver trumpet that God hears and 
blesses, and the alarm is sounded in his holy 
mountain, and it casts down Jericho, and gives an 
open door of entrance into Canaan, leaving no 
enemy behind. 


On the seventh day the sound was seven fold 

more intense, and as the shout of victory is heard 
it falls down. So preaching waxes louder and 
louder to one that hears, and hence the convicted 
one seeks mercy with all his heart, and in that day 
he is found. For in the day that one seeks him 
with the whole heart God will be found of him. 

How often do these Avails of Jericho, great 
mountains or obstacles and hindrances, rise up in 
our way to shut us out of the goodly land of Canaan, 
until the sound of these rams' horns goes to the 
end of the earth, throwing down all these Avails or 
barriers and instantly we have deliverance, and the 
preaching brightens up our hope, thus we are sa- 
ved. A curse is pronounced on the man that re- 
builds Jericho. In his first-born son he shall lay 
the foundation, and in his youngest son he shall set 
up the gates of it. In the wicked days of Ahab 
Hie! did rebuild that accursed city, and began it 
in his first-born son Abiram, and set up the gates 
in his youngest son Segub. The Israelite that goes 
back to the world begins in his first-born, or in his 
first thoughts ofworldlv lusts, and finishes in his 
youngest, or last thoughts. AVhile the spirit of the 
Lord leads us we do not turn back to the weak and 
beggarly elements of the world, but the first-born 
of our own thoughts lays the foundation of Avorldly 
building, and the finishing it up is in our last tho'ts 
of the flesh, and all is accursed. What word of 
prophecy is not fulfilled or will be? 1st Kings 16: 



After the destruction of Ai the great nations of 
Canaan began to confederate to-gether to fight Is- 
rael. It is the disposition of mankind to combine 
to resist danger or accomplish some desired object 
they could not otherwise achieve. It is also their 
nature to all unite against Israel. For much as 
they may differ and quarrel among themselves they 
will all unite against Israel as Herod and Pilate 
could make friends at the crucifixion of Jesus. We 
see the tendency in these modern days of many de- 
nominations linking to-gether cemented by com- 
mon thirst for fame, power and gain, supposing 
such to be godliness in order to evangelize the 
whole world. 

But there was one of these powerful nations pos- 
sessing more wisdom than any of the others. They 
seemed to know that Israel could not be resisted for 
they had heard of what God had done for them in 
Egypt and in the wilderness. Knowing therefore 
that resistance to them was vain, they deal wilily in 
desiring terms of peace and surrendering themselves 
as servants and propose a league with Israel that 
they may live. When the question arises as to 
their locality, it is suggested by Israel, "suppose 
you be from the neighborhood.'' But they are rea- 
dy with an answer for the thing was well studied 
and skilfully managed. No say they, we are not ; 
we offer you proof. For we live so far from here 
that these old wine bottles were new when we left 
home and now they are rent and torn, so great is 
the distance. These shoes were new when our 


journey was begun, but you can see now how old 
and clouted, or worn they are, and our garments 
are nearly worn out which were new when we left 
home. Also this bread which was new and fresh 
when Ave left home is now dry and mouldy. These 
were the proofs offered to Israel that these men had 
come a long way. Did Israel consult their own 
experience in this matter? What was taught them 
in their own observation. They were children of 
men that had journeyed forty years in the wilder- 
ness (Joshua and Caleb still living and present) 
and yet their shoes had not grown old nor their 
feet swollen, nor their garments become worn, nor 
did their bread ever mould. The experience of 
God's people is fresh to old ago it matters not how 
long they live, nor how early in life the Lord ap- 
pears to them, Samuel called as a little child even 
to old age, is fresh and faithful in the service of 
God. They shall still be praising God even to old 
age. Not that ;i child of God can always feel and 
see and handle, or enjoy these precious things, but 
whenever his pure mind is stirred up by way of re- 
membrance his evidence has the freshness and life 
of perpetual youth. We are to remember how the 
Lord has led us these forty years in the wilderness 
and the bread lias been sure and the waters have 
not failed Those coming with clouty shoes^could 
not be tracked for we could not tell which way 
these come from. It is not as those speaking the 
pure and clear language of Canaan. 

Except they bring not this doctrine receive them 


not into yeur house nor give them God speed. That 
is, do not receive them unless they bring it. 

These remarks are made to show that if we 
would be guided by the experience God has 
wrought in us we would not blunder in the matter 
of receiving members into the church of Christ. In- 
deed those only can dwell together in unity that have 
been taught of God. For all that he teaches have 
great peace because 'they are led the same way and 
have the same mind and desire. Israel makes a 
league with them and soon discovers that they are 
their neighbors living near them or even in their 
midst. The people murmur after this is learned. 
But the Elders of Israel still the complaining by 
stating that they had sworn to these men and 
therefore they are bound by their oath. It is 
characteristic of an Elder or established man in Is- 
rael, a man of truth, to be true to his word or obli- 
gation. He swears to his own heart and changes 
not. His yea is yea, and his nay is nay. 

What will they do with these Gibeonites as they 
cannot kill them, for the men of Israel were bound 
by their own act not to slay these men. This they 
could do. They would make them hewers of wood 
and drawers of water for the temple or house of 
God and thus keep them always within their sight, 
or under their eye where they could watch them, 
and also keep them at or near the temple, the place 
of worship, so that they would be kept doing all 
the time that which is contrary to their nature, and 
that which is for the glory of God and for the 


a;ood of Israel. 

Soon after you received the bright testimony 
that you were. in the land of Israel, the natural 
members of your body, or all your natural powers 
appeared as friends of Israel, and disguised them- 
selves and seemed holv, and you found yourself so 
linked with them that if you oppress them, or dis- 
regard your obligations to them you suffer and 
are scourged. The oath of the heads of the 
tribes binds you to treat them not as your enemies. 
These are not sins, but vour natural members of 
your body that you must respect and preserve and 
care for, but make them servants in the house of 
God, and keep them under tribute. 

Paul says, "I bring my body under and keep it 
in subjection." Present your bodies a living sacri- 
fice. You must not let your tongue curse, nor 
your hands fight, nor your feet carry your body to 
the grog-shop and to the dance of the wayward. 
You have in past days, when you walked accord- 
ing to the course of this world, yielded your mem- 
bers servants to uncleanness and to iniquity unto 
iniquity; even so now yield your members (the 
same members) servants to righteousness unto holi- 

Your natural body would perhaps more enjoy 
staying at home and working for money, or would 
enjoy a carnal feast or worldly ease, and perha] s 
is not inclined to go to preaching, or to visit the 
sick, or to give and minister to him that is in need; 
but the Israelite should rule and keen this Gibeon- 


ite, this mortal body in his place as a hewer of 
wood and a drawer of water for the Lord's house. 
This is pretty hard work, and it is work outside the 
temple: vet it is needful work. What right have 
you to abuse your body by drunkenness, or to pros- 
titute it with an harlot ? None : if you do you suf- 
fer and disregard the oath of the elders. When 
Saul hung some Gibeonites the Lord sent three 
years famine on Israel in consequence of this disre- 
gard of the oath of Israel ; 2nd, Sam. 21 : 1 — 10. 

Israel's safety is in taking care of his body, and 
keeping it under, and serving in temple work ; not 
in vile labor, as debauchery, drunkenness or un- 
cleanness, and then the rain and dew of Hermon 
descend on the obedient who serve God in their 
bodies and spirits which are his. 

The Gibeonites seemed to know that God would 
certainly destroy the Canaanites, and give their 
land to Israel. They therefore dealt wilily and 
feigned that they were friends from a far-off coun- 
try, and that they had come to make a league with 
Israel. They also perhaps knew that Israel would 
regard his word and do what he promised. They 
come therefore with what to carnal reason appear- 
ed plausible. They say they had heard of the 
great power of God, and that he would lick up all 
these Canaanites, and that therefore they desired 
to make a league with Israel as friends. Anticipa- 
ting the question that they supposed would be ask- 
ed them, if they were not themselves also Canaan- 
ites, and living in that same country, they patch 


up a nice, plausible plea to divert all suspicion, and 
to quiet all the fears of the Israelites, by showing 
as they claim that they had come from a far coun- 
try, and were not even akin to these Canaanites. 
They say our clothes were new when we left home, 
but now see how worn they are. Our bread was 
fresh and hot from the ovens when we departed 
from home on this long journey, but see now how 
old, stale and mouldy it is. These were proofs to 
carnal, or natural reason that they had come a long 
distance. Besides they wore clouty shoes that 
made no distinct tracks, so that one could not tell 
by their footsteps which way they came from. They 
were deceivers. 

Nor Israel did not ask counsel of the Lord con- 
cerning this people, but took the matter in their 
own hand. Nor did they consult their own expe- 
rience, nor compare their experience with these 
claims of the Gibeonites. Had Israel considered or 
remembered how the Lord had led them these for- 
ty years in the wilderness, and how their clothes 
never grew old, nor did their shoes wear out, nor 
was their bread mouldy, they would not have been 

Did you ever know the experience of a child of 
God to grow so old or stale as to become of no val- 
ue. Did you ever know a christian who was asha- 
med of his experience because he had been led by 
it a long while. Did you ever know a christian to 
be unwilling to be searched to know whether he 
had an experience. Every thief objects to have 


his wallet searched, but an honest man does not. 

Suppose the church should attempt to receive in- 
to her fellowship such crafty ones as the Gibeon- 
ites who have not that which is both new and old, 
is there any fellowship ? 

Israel made a league with Gibeon, and they were 
bound by it forever. We see in the days of king 
David there was a famine for three years in Israel, 
and when David inquired of the Lord the cause of 
this famine he was told that it was because of Saul 
and for his bloodv house who had in his zeal slain 
the Gibeonites. Israel is bound by his oath or 
word, and hence must respect it. God's word chan- 
ges not. Israel must show forth the praises of him 
who hath called him to glory and virtue. 

Israel subjected the ' Gibeonites to bond-service 
all their days. They were not made Israelites by 
this league or treaty, but they were exempt from 
destruction with the other Canaanites. They were 
to be hewers of wood and drawers of water for the 
temple all their days. 

They were willing to do this work in order to 
live. It was low service but it was needful and 
useful in its place. What may the Gibeonites typify 
in the people of God? They symbolize certain 
traits and dispositions found in the land of promise. 
They are not sons of God, yet something connected 
with Israel. For instance, Joab was a bloody war- 
rior and needful for David in fighting; his battles, 
and was with David in all his days of war and 
bloodshed ; yet Joab's hoary head w^as not to go 


down to the grave in peace. David says such men 
were too hard for him. 

When we are entering the land of promise in our 
first bright days of joy and triumph, Ave conclude 
that everything about us and of us is all an Israel- 
ite without guile, and that we shall have no more 

We are ready then to make a league with all 
that offers itself. Nor are old clothes or clouty 
shoes in the way. We have a disposition in us to 
be greater than others. We have anger, ambition 
envy, are fond of praise, etc., They appear all 
right at this time, for they are disguised. Not un- 
til we know more of things do we discover that all 
these things are of the earth. The word of the 
Lord declares this to be so, but we have to learn 
this another way than by merely reading the letter 
of the word. But after we learn by experience that 
this is so then Ave read it in the word with much 
better understanding. 

For instance, often our pride, if nothing better, 
would make us strive to do the best we can in ser- 
ving God. One said that he had pride enough, if 
not grace enough, to make him try as hard as he 
could to preach. You would prefer to meet your 
brethren in worship because you love them, but if 
you are led by no better motive than to go and see 
them because you are ashamed to stay away, that is 
better than not to go at all. You have a bad tem- 
per that often gets you into trouble. But this tem- 
per is in a sense needful to provoke you at times to 


resent wrong, though it may be hard to keep un- 
der, and it must be put under tribute, for it is not 
an Israelite, it cannot enter heaven, yet it is good 
to draw water and hew wood, or do the menial out- 
side work of the temple, 

There is a principle about us that is often asha- 
med of Jesus. For instance a poor brother, igno- 
rant and badly dressed, awkward in manners,, 
comes to you in the presence of learned, polite, 
fashionable, worldly people. You are somewhat 
ashamed of him. Now this lust of pride that makes 
you ashamed of him is a Gibeonite, It will not 
do for a master, but sometimes when the love of Je- 
sus might not constrain you to serve the Lord from 
the highest motive, but the thought of the scandal 
and shame would be on you if you neglected cer- 
tain duties might spur you up to do what is proper 
in itself. 

If we fail to do right at any time from the best 
motive, or are not deterred from doing wrong al- 
ways from the purest promptings, still if we from 
a less pure motive do what is right, or are kept 
from wrong-doing even by slavish fear, that is as 
a Gibeonite who is bound to hew wood and draw 
water for the temple. 

There are things about a christian yet not of him, 
that are needful, or that we cannot get along with- 
out, while in the flesh, things that must not be mas- 
ters, yet as servants brought under tribute serve a 
good purpose. 

This our natural man, the body, we have here in 


which the soul dwells is not qualified for heaven, 
nor do I understand it as a corrupt body of flesh 
can inherit the kingdom of heaven. It must die 
and return to dust from whence it came. But this 
body is put to a good use here, if it is kept under 
as a Gibeonite. God will purge out these lusts of 
the flesh, and change our vile body and so shall we 
ever be with the Lord. 



The original inhabitants of the land of Canaan 
were not the true owners of that land which the 
Lord reserved for Israel his people. These Ca- 
naanites held the possession first, but that did not 
give them right to the land. When Abraham 
wentlout by faith into this land, and was comman- 
ded to traverse the length and breadth of it, God 
gave him none inheritance in it, no, not so much as 
to set his foot upon, for the Canaanite was then in 
the land ; and the Canaanites must remain until a 
certain time in Canaan before Israel could possess 
the land, that is until the iniquity of the Amorite 
was full. So that the time to favor Israel was a 
set time. When Abraham desired to know how 
he' might be assured that the land of Canaan would 
be given to him, or Jew-like desired a sign saying, 
"Whereby shall I know that I shall inherit it," 
signs are given him — a horror of a great dark- 


ness falls on him — trouble and affliction is one 
sign — a smoking furnace (distress,) but a •burn- 
ing lamp (the light of God) is with him. An 
appointed time it is stated must expire before Is- 
rael can enter that land. Hath not God put the 
times and seasons in his own power, and are not 
all my times in his hand ? In due time Christ 
dies for the ungodly, and in the time of love 
the Lord passes by his people in the open field 
of ruin and spreads his skirt oyer them. 

That which is first is natural, and afterward 
that which is spiritual. As the Canaanite or Amo- 
rite first occupied the land, so sin has possession of 
the Lord's portion, or people first. For in the 
transgression of Adam the first man, all men are 
made sinners, and man is possessed by sin and sa- 
tan — carnal, sold under sin, and Satan as the strong 
man armed keeps possession of the sinner until Je- 
sus the stronger comes. But Satan has not the 
right to the land, earth or sinner thus typified. 
Shall not the lawful captive be delivered, and the 
prey be taken from the mighty? Jesus says, 
thine they were and thou gavest them me, address- 
ing his Father concerning the people of God whom 
God loved even when they were dead in sins. 
These are the lost whom Jesus came to seek and 
to save. 

One does not lose his title to that which he own- 
ed if it is lost. If you find property that is lost you 
do not claim it as yours. You look out for the 
owner. How is this sinner lost? By whose act ? 


Did the Lord lose him ? No. I heard of a father 
passing once with his little son through some woods 
and the little boy would stop and pick berries 
against his Father's command. The Father said 
to him, "Keep up, or you will get lost." But the 
little fellow did not obey his father, but stopped to 
gather fruit, and the father stepped behind a tree 
and was hid from the boy. When the little fellow 
looked for his father he could not see him. Then 
he called for his father who did not answer. The 
child then began to cry for he knew not what to 
do. Who was lost? The child was lost. The fa- 
ther knew where the child was. Whose fault was 
it ? You would not say it was the father's fault, 
would you ? This child still was the father's child 
while he was lost, was he not ? When the father 
showed himself again the little fellow kept close to 
him after that. 

In the transgression of Adam all sinned and so 
death passed upon all. Here the sinner is lost 
which Jesus came to seek and to save. For the 
Son of man is come to seek and to save that which 
was lost. 

There is no difference in Adam or the flesh 
among mankind, yet the vessels of mercy which 
God afore prepared unto glory he lias loved with 
an everlasting love, and he loved them therefore 
when they were lost, and owns them then as his. 

He sends the hornet beforehand to drive out tl 
Canaanite. Conviction for sin is represented by 
the hornet, which stings, and the sting of sin be- 


comes most painful and fatal, tormenting the sin- 
ner, or the lusts of the flesh. When one is stung 
with sin, or feels the arrow of conviction he can 
never a^ain love sin and sinful self. You observe 
that the Canaanite is not another man separate 
from and outside of you the sinner. It is you that 
is stung, that is convicted. It is your lusts, sins 
and fleshly or natural propensities that are to be 
driven out and slain. By nature there was noth- 
ing else in you and that therefore had full possess- 
ion of the land. The conviction for sin killed you 
to the love of sin, and slew its power or dominion 
in you. This was not all done instantly, for the 
hornet drove out the Canaanite gradually as Israel 
was able to enter and occupy the land. The Lord 
said he would not drive out all the Canaanites at 
once, lest evil beasts might occupy the land before 
Israel came to possess it, for these evil beasts, or 
devils, would be worse still. A man who says he 
is without sin and puffed up as a pharisee is worse 
than one that makes no pretension to religion. 

When the law or commandment comes into the 
conscience of a sinner sin revives and the sting or 
guilt of sin is felt, and the utmost consternation is 
felt in the soul, and death to sin follows. 

But could Israel drive out all the Canaanites. 
No, they never did, nor were they able to do so. 
Some of these Canaanites were left there as thorns 
in their sides to prove them. Israel never did oc- 
cupy all the land of Canaan. In the mountains, 
or high places some of these Canaanites dwelt, and 


in some of the valleys also they hid and remained. 
Some of them had chariots of iron they could ride 
in and make war. There are sins in Israel — high 
notions — pride that rides in chariots of iron, and 
sows deep down in our natures or in the valleys and 
low places that we never do cast out. 

While we behave ourselves wisely and walk in 
the law of the Lord these enemies cannot rule over 
us. They have no power to oppress us while we 
are obedient. But when Ave disobey they rise up 
instantly more numerous than we had supposed, 
and obtain the mastery, and how they do impov- 
erish us and waste our comforts, and spoil our 
vines which have tender grapes. 

They will always join our enemies and conspire 
against us at every opportunity, and betray or ac- 
cuse us. When we are obedient they are at times 
very quiet, and apparently good friends to us; and 
one who is a novice would regard them as trustwor- 
thy. But how deceitful and full of flattery they 
are. They have no power while we are obedient. 
But how hateful they are and how annoying to a 
true Israelite. How humbling and distressing; to 
a godly man to see and know these enemies are in 
his own house, in himself, so that the good he wo'd 
he does not, and the evil he would not he does, 
and while as an Israelite in whom there is no 
guile he with the mind serves the law of God, in 
the flesh he also serves the law of sin, and then 
cries out, "O wretched man that I am, who shall 
deliver me from the body of this death," he thanks 


God through Jesus Christ; and while this thorn in 
the flesh, the messenger of satan is sent to buffet 
him, and distresses him so much he prays to the 
Lord to remove it ; but though the Lord does not 
remove it he tells Paul that his grace is sufficient ; 
so that this all subserves a good end, for where sin 
abounds grace did and still does much more abound. 

We know that God has commanded the enemies 
of Jacob to be round about him. What shall 
Jacob therefore do ? Should not he who knows 
his enemies lie in ambush to decoy and ambush 
him, be the more prudent to escape the power of 
these enemies. When one goes to war should he 
not keep far from every evil ? Should not one 
keep watch as well as pray ? It is not what 
others do that hurts us so much as our own sins. 
Xor is there any mercy in these enemies when 
they acquire the mastery. They will flatter as a 
strange woman whose words are smoother than 
butter, until you are beguiled, then alas how cru- 
el the oppression, and how devoid of mercy or pity 
are these Canaanites ? 

But there is a use for them. All things work 
together for good to them that love God, to them 
who are the called according to his purpose. 

It is no more that sin. It is not the Israelite that 
sins, but sin that dwelleth in him ; for I know that 
in me, that is in my flesh, there remaineth no good 
thing. This therefore forbids my having any con- 
fidence in the flesh, and serves to kill me all the 
I day long to self, but it is in this dying that behold 


we live, so that we must die to live. God makes 
the wrath of man to praise him, and restrains the 
remainder of wrath. When I am weak then am I 
strong. God is the God of the hills and the val- 
leys, or of all deep places and all high places. 

While we have no continuing city here and seek 
one to come, yet every foot of land we take from 
the Canaanite is ours, and was ours before it was 
taken from the enemy. We only obtain a foretaste 
here of what is reserved for us. All we can ever 
take with sword and bow was ours before we took 
it. But all the Canaanites, or all our sins are lin- 
ked together and conspire to-gether to resist the 
triumphs of Israel. The desperate fight made as 
truth enters the soul is typified in the combinations 
of these ancient Canaanites against Israel, and noth- 
ing but death swallows them up, but as we die we 

Paul says, I bring my body under and keep it in 
subjection, lest after having preached to others I 
myself should be a castaway. Any Israelite, even 
David or Solomon, brought under their power wo'd 
no more be spared than the most obscure servant. 
Sin will slay any and all. 

Mortify your members which are upon earth. 
Pat off the old man with his deeds. The old man 
is Fornication, uncleanness, inordinate-affection, 
evil concupiscence, and covetousness which is idol- 
atry. What a horrible monster is this old man. 
What are his deeds, anger, wrath, malice, blasphe- 
my, filthy communication out of your mouth. The 


new man which we are to put on is the true Israel- 
ite in whom there is no guile, whose members are, 
bowels of mercies, kindness, humbleness of mind, 
meekness, long-suffering : (See Col. 3 : 1 — 15.) 

We wrestle not against flesh and blood, but 
against principalities, and powers, and spiritual 
wickedness in high places. Put on therefore the 
whole armor of God that ye may put to flight the 
armies of the aliens, and having done all to stand, 
having your loins girt with the girdle of truth, your 
head covered with the helmet of salvation, your 
heart shielded with the breast-plate of righteous- 
ness, and your feet shod with the preparation of the 
gospel of peace. The Canaanites serve under trib- 
ute in Israel, but they must be watched every mo- 
ment. There is no discharge in this war. 

Even in Jerusalem the Jesubites or Canaanites 
dwell to this day, even in the royal city of David, 
even among the best Israelites, even among the best 
church members, the Canaanites dwell. As long 
as you live they are cleaving near you, audit is not 
until the resurrection from the dead can you say 
the Canaanite is no more in the land, but then the 
inhabitant shall no more say I am sick. 



What a name is this, comprehensive as the peo- 
ple of God w r hose bounds reach the utmost sea, and 


their tents spread over all time and during all ages. 
In that name we find Jacob as the halting, limping 
one, saying all these things are against me, as he 
bewails the untimely death of Joseph — according 
to his dreadful suspicions. What fond parent has 
not imagined a sad death or some evil befalling an 
absent child ? For imagination is quick as thought 
to harrow up some fear of danger, and to .conclude 
some evil at hand. How this evil imagination of 
ours can arraign the providence of God as foolish 
or severe. 

Yet Jacob is loved of God, even before he is born. 
For love divides between twin brothers, Jacob and 
Esau, saving Jacob have I loved and Esau have I 
hated, and that before either had done good or evil, 
that the purpose of God according to election might 

In Jacob's trouble which is the greatest of all 
troubles, when all hands are on the loins in deep 
and sore travail, the Lord appears to him, and one 
wrestles with him in all the darkness of the night, 
and as day begins to break, or the light of deliver- 
ance would dawn, the Lord says, let me go, and Ja- 
cob in the throes of conviction and distress says, I 
cannot let thee go, unless thou bless me. How Ja- 
cob in heart and soul thirsted for the blessing. 
Give me Jesus or I die. His soul loved the Lord 
and yearned for the blessing of God. This is that 
hungering and thirsting that always obtains the 
blessings. This is that faith born of God that 
overcomes the world. 

ISRAEL. 6 5 

The Lord said to him what is thy name. He 
replies my name is Jacob, which means a supplan- 
ter or a sinner; for Jacob then knew his true char- 
acter and was honest to own it, "I am a sinner." 
As the Lord God wrestled with Jacob he gave him 
strength to endure and to obtain the blessing, and 
the Lord gave him a new name. He did not 
change his name Jacob into that of Israel, so that 
there is no more Jacob ; but he said thy name shall 
be called no more Jacob, but Israel, because he as 
a prince had power with God and with men 
and prevailed ; and soon Jacob begins to show his 
weakness in limping. But is Jacob all gone? No, 
the name Jacob is not changed into that of Israel, 
but a new name is given him which prevails above 
Jacob, and which is not a sinner. When one is 
born again flesh is not changed into spirit, nor is 
flesh destroyed. It yet remains flesh, but its vile- 
ness is better known and more felt. 

Jacob long after this says, Joseph is not or is 
dead, when there is not a word of it true, and he 
says all these things are against me when he is al- 
together mistaken. But it so looks to Jacob who 
judges not by faith, but by sight. 

Israel is the new man, that which is manifested 
in the new birth, as of God, and which never errs 
or blunders, although Jacob speaks perhaps often- 
er than Israel and judges first and is mistaken; but 
Israel is slow to speak, but speaks surely when he 
does speak, and it is always to profit. For the 
Lord sends the word into Jacob and it lights upon 


Israel. How often Israel comes to the relief of halt- 
ing, doubting Jacob. As the sons of Jacob come 
up from Egypt bringing the astounding and good 
news that Joseph is alive and also governor over 
all Egypt Jacob faints, as not being able to hear 
or believe such good news : but Israel speaks and 
says, It is enough: Joseph my son is yet alive, and 
I will go and see him before I die. How strange- 
ly blended are these two in one and both making 
this wonderful character, and Jesus ruling over the 
house of Jacob forever. 

See how Israel multiplies, and his children, the 
children of Israel, are as the sand of the sea-shore 
for multitude. Look how he increases to twelve 
sons and these become the heads of twelve tribes 
of Israel, and forever these are to abide in the 
house of God and in the new Jerusalem, and this 
is the order of God's house, and see how- Jacob and 
Israel together in the last days of Jacob on earth, 
as he gathers the sons of Israel and tells them pro- 
phetically what shall befall them in the last days, 
and pronounces the blessing of God upon each one 
according to the will of God. 

It is peculiar to see how Jacob, the sinner speaks, 
remembering the frailties of mortality, and being in 
the flesh he never forgets Reuben's sins, and the 
cruelty of Simeon and Levi, and Dan's cunning as 
the adder : but how he praises Judah the surety 
for Benjamin, and blesses Joseph the highly fa- 
vored and most greatly honored. We see in Ja- 
cob all the mingled, ring-streaked, striped and 


speckled traits of the sinner saved by grace, con- 
ceived among the rods and prospering most when 
most sharply afflicted ; whose shrewdness is hedged 
by some rough wall to dispute his march that 
looks like swallowing him up, yet which furnish- 
ing the occasion to call forth a prayer and confession 
of Jacob's need and sin, out of this necessity leaps 
forth that which shows Israel's strength in Jacob's 
weakness. To the end of Jacob's life we glimpse 
traits of his earthly nature as a complainer and 
limping ; but this is a back ground, while in front 
shine the gems and jewels of God's gracious 
works. How different the last words of Moses con- 
cerning the twelve sons of Israel as he blesses them 
and shows that God was with them, as it may be 
said what hath not God wrought for Israel ? For 
in Israel is Reuben the excellency of dignity and 
strength, the first born who shall not die. Simeon 
shall be found in Israel not scattered among other 

Judah shall be praised by his brethren, and as 
a lion's whelp conquering he shall go up from the 
prey. The Lord shall hearjthe voice of Judah, and 
the sceptre shall not depart from him until Jesus 
the Shiloh (gatherer) come, and he shall gather his 
little ones. His foal shall be bound unto the vine, 
or that which is of him shall eat of the choice 
vine, and Jesus shall feed as the true shepherd, 
and Judah shall be satisfied. Levi shall teach Ja- 
cob thy judgments and Israel thy law. Judgments 
that reprove will correct, and a law that rules 


shall abide, and as brethren they shall dwell to- 
gether in safety and praise, and incense shall be 
offered to God continually. 

Bejamin shall take the prey in the morning and 
in the evening he shall divide the spoil and shall 
dwell in safety, and the Lord shall dwell between 
his shoulders. 

Joseph is a. fruitful bough, and the blessings of 
both heaven and earth rest on him who was sepa- 
rate from his brethren, but whose bow abode in 
strength, even when his feet were made fast in the 
stocks, and on whom blessings were bestowed more 
than were given by any of the progenitors of Isra- 
el ; so that the precious things of heaven and earth, 
and the| blessings of the deep that coucheth under 
rested upon our Joseph or Jesus, who as a fruitful 
bough runs over the wall even to the Gentiles. 

Zebulon is a good haven for ships or a home 
and dwelling place, and Isaacher shall dwell with 
him and they shall suck of the abundance of the 
seas and treasures hid in the sand, and Gad shall 
be enlarged by the blessed God, while Dan shall 
obtain the victory as one adjudged righteous. 
While Naphtali shall obtain favor of the Lord, 
and Asher shall be blessed with children and re- 
ceive praise; while shoes of iron and brass shall 
preserve his feet from treading among briars and 

Thus every blessing is found in Israel even as 
pronounced by Moses the law-giver ; for the last 
words of Moses are no curse to Israel, but a shout 


and song of blessing that is forever and ever. 

Thus Israel in whose behalf and for whose sal- 
vation the God of heaven in his strength on the 
sky rides in his excellency in the heavens for 
their deliverance is happy indeed. This is the peo- 
ple to whom God gives the goodly land of Canaan. 

When the metes and bounds of each nation of 
the earth were fixed by the God of heaven, he re- 
served the choice lot of Canaan for Israel ; and 
when he divided to the nations of the earth their 
lots he owns Jacob is his lot or portion, and now 
this land is given to Israel. 

In twelve tribes they march or stand, move or 
reside. Jndah leads in the march or rests in the 
camp as the leading tribe. The same order in 
marches or in restings in encampment is observed 
always, for God is a God of order and not of con- 
fusion. Each tribe knows his place, each family, 
each individual has his place, and should abide in 
his lot. As each member of your body has its 
fixed place and none may evade it, so each Israel- 
ite must abide in his calling and thus all Israel 
will be preserved, and all dwell together in unity 
with good and pleasant abodes under the anointing 
of the great High Priest of our profession Christ 
Jesus. Whether as the worm Jacob, or the Israel 
of God he is always beloved, whether Jacob is 
small, or whether Israel spreads his tent the traits 
of the sinner saved by grace and the Israelite in 
whom is no guile, are seen. 

So the Lord gave to Israel this goodly land, 
"And Joshua sjave it for an inheritance unto Isra- 

70 WAR. 

el according to their divisions by their tribes :" 
Joshua 11 : 23. 



The Canaanites were seized with terror because 
of the report that preceded the approach of Israel 
into that country. Trembling got hold of them, 
and great fear. For the great God who divided 
the Red Sea, who fed his people in the wilderness, 
who caused Sinai to tremble, who divides the. 
flames of fire, who caused the rock to follow them 
and give them water to drink, and slew great 
kings, who drove Jordan back, -had sent great dis- 
may on these kings of the earth, and their hearts 
melted because of fear. They did what the ene- 
mies of God always attempt to do. They confed- 
erated together, and sought by arraying their com- 
bined strength to overcome the holy one of Israel. 
Men's idea is to get all their, strength together — to 
organize — combine, and then they can overcome. 
They said one to another, Go to, let us make brick, 
&c. Let us work together. Let us be joined to- 
gether. If we can all unite we can overcome the 
enemy. The kings of the earth set themselves, 
and the rulers take counsel together against the 
Lord &c. Herod and Pilate make friends and act 
together in the crucifixion of Jesus. Mankind form 
societies and organization and act together, thinking 

JFAK. 71 

such strength can prevail. But what is that before 
the Lord ? One can chase a thousand, and two put 
ten thousand to flight. The Lord can deliver 
w r hether with many or few. It only makes the 
victory more complete when all or so many are 
gathered against the Lord. As Samson slew so 
many more of the Philistines at his death by pull- 
ing down the house on himself and so many of his 
enemies, for there were so many more of them as- 
sembled within and on the temple at that time. 
So when Jesus was delivered into the hands of sin- 
ful men to do what they pleased with him, all the 
enemies of the church were gathered against him 
to do what God's hand had determined before- 
hand to be done. This was their hour and the 
pow r er of darkness. Satan enters into Judas, and 
all the enemies of Jesus are gathered together. 
Every enemy of the church is present making his 
accusation. All the sins of all God's people are 
nailed to the cross, or he bare them in his own 
body on the tree, as he is made a curse for us. He 
treads the w r ine-press of the wrath of God alone. 
But out of Jesus the true Judah came forth the 
corner, out of him the nail, out of him the battle 
bow, out of him every oppressor together. As 
every enemy of Jesus and the church was gathered 
against the Lord and against his anointed, so every 
enemy was here slain together, and not one was 
left to tell the tale. Such another victory has 
never been achieved over sin, death and hell. We 
are more than conquerors through him that loved 

72 WAR. 

4is. For there is an end made of sin, and everlast- 
ing righteousness is brought in, and there is there- 
fore now no condemnation to them who are in 
Christ Jesus, who walk not after the flesh but after 
•the spirit. 

When all the Kings of the South side of Jordan, 
the kings of the hills and valleys, and all the 
coasts of the Great Sea, the Hittite, the Amorite, 
Canaanite, the Perizzite, the Hivite, and the 
Jebusite heard of the conquests of Joshua, they 
gathered themselves together with one accord to 
tight against Joshua and Israel. * 

Was it not natural for these nations to fight for 
their own country as they supposed it was? Yet 
this land had been given to Israel long ago. For 
when God divided to the nations of the earth the 
different portions of the earth as it pleased him, he 
reserved this choice spot for Israel his portion. 
For the Lord's portion is his people. Jacob is the 
lot of his inheritance. He therefore gave him this 
goodly land as he had long before told Abraham, 
yet the people could not occupy this land until the 
iniquity of the Canaanite or Amorite was fulfilled 
or complete. 

Do not our fleshly natures, our lusts, our sins 
combine against the Lord and fight against him? 
The flesh lusteth against the Spirit. The elder or 
first occupant of the land is Esau or earth, and he 
claims the land. When the Lord sends his law 
into us does not sin rise up and revive and fight 
against the Lord ? Do not all the sinful disposi- 


tions of the flesh rise up against the Lord and go 
forth in battle array ? There is not a motion of 
sin which is by the law that does not muster its 
force against the Lord. There is a full enlistment 
and array of all our sinful lusts, the seven nations 
of the enemy, all are gathered against Jesus. Every 
devil and unclean spirit, every abomination and 
lust is gathered to fight against God. 

Then it is that there is such distress in the land. 
Sin becomes exceeding sinful, .and all its powers 
are arrayed against truth, "That sin by the com- 
mandment might become exceeding sinful." 

The slaughter of the Canaanitish nations was 
indispensible to make room for Israel to occupy 
the land. For while Israel could not destro}^ all 
these enemies, yet the two nations, as nations, 
could not dwell together in the land. You cannot 
put a new patch or piece of garment on an old gar- 
ment, or new wine into old bottles. Canaanites 
are not turned into Israelites, nor can Israelites 
and Canaanites dwell together as equals in • the 
same house. 

You expect one professing to be a saint to be 
above a Canaanite, and consider that there is a 
new creature and a new government, old things 
having passed away. One professing to be an Is- 
raelite must prove his faith by his works, and 
show that he is not the old original Canaanite 
with all his corruptions and love of idolatry. The 
power of Canaan is broken and cast down as Israel 
enters and occupies the land. 

7A WAR. 

What a war this was! All the powers of the 
enemy unite and make a common cause against 
Israel. Kings and subjects, what we call great 
and little sins, are all opposed to the entrance of 
Israel. Every sin and lust of imagination, 
thought, word or deed unites in war against Israel, 
and when the great ones are weakened so are the 
small ones ; and when the small ones are harbored 
or strengthened the great ones are too. That 
which smites great sins is against small ones too, 
(if there is that distinction) and that which would 
invite and encourage little foxes or small sins is not 
so unfriendly to large ones. He that offends in 
one point is guilty of all. 

The entire power of the Canaanites must be bro- 
ken, and hence all these kings are confederate and 
as one man go out against Israel, and in dreadful 
combat they light for existence ; but they cannot 
stand before Joshua, and are discomfited and 
slain, some escaping, but their power broken so 
that as nations they do not again occupy the land ; 
but all that escape are still Canaanites, and there- 
fore still enemies of Israel, and watch their oppor- 
tunities to afflict and entangle the people of God in 

How these lusts appear at times in us enticing 
us by their artful and specious flatteries and dis- 
simulation into sin and distress. For if we sow to 
the flesh we shall of the flesh reap corruption. 

While sin shall not have dominion over you, for 
ye are not under law but under grace, yet if you 

WAR. 75 

sin you are brought under its power and die to the 
peace and rest of faith. For if ye walk after the 
flesh ye shall die ; but if ye through the Spirit do 
mortify the deeds of the body ye shall live. 

As long as Israel occupied the land of Canaan 
these old enemies sought to regain their old homes, 
and hence are ever watchful for an opportunity for 
such a recovery of their former abodes. So as long 
as we live in this mortal life we are subject to van- 
ity, and the plague of leprosy is in the wall, and 
often Ave must resort to the priest with the old cry, 
"It seemeth to me there is as it w r ere, a plague in 
the house." The remnants of these ancient ene- 
mies and original inhabitants, sometimes alone, 
then in squads or troops, attempt to invade the land, 
and seem to put up a pretty strong claim to the 
premises. You are almost persuaded you are not 
an Israelite, and know nothing of the truth, and 
are about ready to open your doors and be turned 
out of house and home, until your Captain lets 
you know that ye are not your own, ye are bought 
with a price, and therefore you should glorify him 
in your body and spirit which are his, and the 
Canaanite flees. But when you sin by denying 
your rights, and transgressing, you let the Canaan- 
ite in the house, and he wastes your land, eats up 
your pleasant fruits, robs you of your joys, beats 
you, shows no pity, and impoverishes your land, 
until you are cast down in the dust ; then you cry 
unto God who hears you and delivers you out of 
all vour distresses. 



Balaam, meaning a foreigner, was a soothsayer, 
and while he spoke words of much praise of Israel 
they came not from his heart. They were truthful 
words, for while there are seldom found sublimer 
words in honor of Israel, every one of which was a 
true and prophetical report of Israel, and has been 
fulfilled, yet Balaam did not love Israel, nor was 
he the friend of that people. Why then did he 
speak so well of that people? Could or would one 
speak in such lofty strains of praise of a nation and 
yet seek its overthrow, seek to accomplish that 
which he himself admits could not be effected? 
Have you never :<een people that profess to love 
the bible doctrine of predestination and the grace 
of God that bringeth salvation, and that would 
profess much admiration and love for those that 
truly love this doctrine ; and you would think that 
like Balaam who said, "Let me die the death of 
the righteous and let my last end be like his," 
they would live with such a people in love, (for 
those that live right will die right.) : yet like Ba- 
laam such people live with the enemies of God, 
and secretly give counsel to ensnare Israel into for- 
nication, or to make affinity by inter-marriage with 
the nations around, thus showing that secretly at 
heart they are enemies of God ? For while Ba- 
laam spake such goodly words about Israel and 
they were all true, yet they were the words of a 
soothsayer or one who spake soothingly with good 
words and fair speeches from his lips, while in his 


heart were sharp arrows of hate. For he coun- 
seled the Moabites to entice Israel to marry 
with them, and thus induce them to commit forni- 
cation. God had forbid Israelites from intermar- 
rying with people of any other nation, for they 
were to be the Lord's people separate from the na- 
tions, dwelling alone and not reckoned or counted 
with the nations, and Balaam knew this. He also 
knew that a violation of God's command would in- 
volve loss and distress. This marriage is a type 
of the gospel church, showing that the people of 
God should not make affinity with or be joined to 
any other people in the worship of God. When a 
man and woman are married thev are one flesh, 
and the husband should love his wife as he loves 
himself, and the wife see that she reverence her 
husband. That is true where each one lives to- 
wards the other as he should, and the husband 
should strive to so live as to call forth and merit 
that esteem- from his wife. 

True marriage is a figure of Christ and the 
church ; for the people of God are joined unto the 
Lord Jesus and leaning upon the arm of the be- 
loved they are one with him, and should worship 
him alone and no strange god be found with them. 
When Israel married strange wives it always es- 
tranged their hearts from the God. For outland- 
ish women stole awav the heart of even kins; Solo- 
mon and caused him to err. In the matter of re- 
ligion Israel must not enter into treaties or mar- 
riages with other denominations. How can two 


walk together except they be agreed ? The Israel- 
ite must be separate from all others in the worship 
of God. This is a holy nation, a people joined 
unto the Lord. 

How often are such suggestions as Balaam made 
to ensnare Israel by inducing them to commit for- 
nication. As we often see and hear suggestions 
and statements of other people such as these ad- 
dressed to us, why do you not call us brethren, 
and eat with us or commune together, and worship 
together and be one people? Now Balaam had 
knowledge sufficient to know that Israel was to 
be a people separate from the nations, and he 
had cunning enough to know that if Israel could 
be enticed into this snare it would be a stumbling 
block involving them in corrupting entanglements 
in the abhorrent embrace of fornication ; and there 
is no more corrupting influence or agency of evil 
and ruin to a man than fornication. Neither the 
love of money, nor drunkenness is more destruc- 
tive. Yea there is no more vicious practice than 
this which utterly prostitutes a man causing the 
emasculation of every noble principle of his man- 
hood, and leaving him shorn of all of the strength 
of his character and resolution. 

Young man flee from this as you would from an 
adder whose bite is death. So in the worship of 
God we must be as jealous and prayerful that no 
idol intrude to steal away our hearts from the 
trust and worship of the one true and living God 
of Israel. Let no institution of man or devil as a 


stumbling-block draw us from the worship of God. 
No order, institution or society of men, such as 
Sunday Schools or Boards of men, originated and 
organized to obtain money to divide the affection 
and estrange the hearts of Israel from dependance 
on the Lord alone, should for a moment be tolera- 
ted in Israel ; for such are sure to be a stumbling- 
block to Israel weakening their faith in God, and 
bringing them under the influence of corrupt man- 
kind, and thrusting them under the power of the 
evil influence of the world. 

Balaam loved money and he loved it as the wa- 
ges of unrighteousness. He loved money as one 
who sought it as the reward of his religious servi- 
ces, hence as the wages of unrighteousness ; for to 
divine, or preach, or to otherwise serve in Israel 
for money or such other reward is loving the wa- 
ges of unrighteousness and is sin. 

The madness of this prophet was rebuked by the 
dumb ass speaking with man's voice, (a thing nev- 
er before or since done.) 

What a notable man Balaam w T as. Balak said 
that whoever Balaam blest was blest, and whoever 
Balaam cursed was cursed : and the Lord said he 
would not suffer Balaam to curse Israel, but con- 
strained him to bless them, though for Balak's 
gold he sought to curse Israel. f 

He is called a soothsayer and a prophet — but 
not a prophet in good odor, for the dumb ass 
speaking with man's voice forbade his madness. 
An ass confounded him. Forsaking the right way 


as Balaam are some in this day who love ungodly 

Why did not Balaam curse Israel ? The Lord 
put a word in his mouth, not in his heart, and he 
could not go beyond the word of the Lord to do 
either good or evil ; but he must speak just what 
God gave him to speak. 

Was he a free agent? Can there be a free- 
agent? If one is free who is greater than he or 
above him ? If he is an agent has he not a supe- 
rior whom lie must obey? If the mind of his su- 
perior is so fully in him that he delights to do the 
will of his chief or principal, then that is free ser- 
vice ; but lie is then doing the will of another and 
not Iris own will. 

Why did Israel slay Balaam if he was a true 
prophet, mid a friend of that people? For they 
slew Balaam the soothsayer : Joshua 13:22. 

The sword will surely search out all the enemies 
of Zion and will slay them. To die the death of the 
righteous comes to those who live the life of the 



"And I brought him word again, as it was in mine heart," 
Josh. I4: 7. 

This is what Caleb reported to Moses who sent 
him and eleven others to spy out the land of Ca- 

CALEB. 81 

naan, and bring a true report of what they saw. 
For Moses, while they were in the wilderness, sent 
out twelve spies to examine the land of Canaan, 
and to make a true report of what they saw. 

Men see things according to the principle or 
spirit that is in them, and look upon or consider 
things according to the prevaling disposition or de- 
sire that is in their hearts. 

One would think that after these Israelites had 
been so long in the wilderness, and had suffered so 
much in that terrible place, they would be glad to 
see a prospect of escape, and that after the Israel- 
ites had witnessed and felt so much of the wrath or 
power of God they would know that he was surely 
able to do ail that he had promised or purposed. 
Again, one would perhaps suppose that the Israel- 
ites who tarried in their tents while the spies were 
gone would believe only a good report, and would 
reject all evil reports, or would be glad to hear the 
cheering news that God was able to give them the 
land. But we find it quite different. Ten of the 
spies, representing the ten tribes, make a report 
that is quite unfavorable to Israel. They admit 
that the land is a goodly one and well favored, but 
say they, "there are walled cities and giants occu- 
pying them, and we cannot take the land." The 
whole multitude, as a multitude, believed the re- 
port of the ten spies, and readily assented that we 
cannot take the land. Why did the people gener- 
ally believe the evil report ? It contradicts the 
word of God who had said he would give it to 


82 CALEB. 

Abraham and his seed. To disbelieve the report 
of Caleb and Joshua, and to believe the evil report 
was contradicting the promise of God, and deny- 
ing his power. Nor was there anything pleasing 
or desirable in coming into that great and terrible 
wilderness and perishing without obtaining the 
promised goodly land. They believe the evil re- 
port of the ten spies because that evil principle was 
already in their hearts. Out of the abundance of 
the heart the mouth speaketh. Make the tree 
good and the fruit will be good. Out of the heart 
proceed all manner of evil thoughts and desires 
that defile one. It amounted to nothing for Caleb 
and Joshua to speak the truth, and tell the people 
that God was able to give them the goodly land, 
and that if he delighted in them he would give it. 
The people had an evil heart of unbelief in depar- 
ting from the living God. They could not enter 
in because of unbelief. They loved evil and were 
controled by it, and hence they rejected the truth 
and believed the evil. 

Men believe according to the principle that is in 
them. He that is of the truth will believe the 
truth. When one is circumcised in heart to love 
the Lord God he will believe the truth because a 
new heart is given that loves the truth, as new 
wine is put in new bottles and both are preserved. 

Caleb is a wonderful illustration of this precious 
truth. He could not believe a lie because he was 
of the truth. He so fully believed God that he 
could not believe anything else. His heart was full 

CALEB. 83 

of truth, a new heart ; for the truth was so in him 
that he had no fellowship for falsehood. He whol- 
ly followed God because he believed God. He told 
Moses all that was in his heart. What if there 
were giants in Canaan ? What if walled cities were 
there? That w r as no hindrance to the power of God, 
nor could that for a moment check his almighty 
hand in the fulfillment of his promise. He wdiolly 
followed God, and in that sense told Moses all that 
w^as in his heart. 

How blessed it is to be true to the teaching that 
God writes in the heart and to follow that in strict 

Caleb stands to this day as a shining, enduring 
monument of the blessed obedience of a man wdio 
believed God; and was faithful amid many trials 
in asserting that faith and proving or showing it by 
his works. 

He endured, and at the age of eighty five years 
was as active, well and sound as he w r as at forty. 
Faith never grows old. He renews our youth as 
the eagles. Those who are faithful acquire strength 
to endure and to overcome. What was true phys- 
ically and temporally under the first dispensation 
of a Jew, is spiritually true of the christian who 
walks by faith, for such overcome and reign with 

Caleb asked to be allowed Hebron as his inheri- 
tance, a place held by a giant. A cowardly, weak 
and carnal Jew would not have a ked the privilege 
of fighting such a giant. But the man strong in 


faith desires the best place, even the place where 
the enemies are slain and one overcomes. 

He that hath clean hands grows stronger and 
stronger continually. What a victory in being 
faithful to that which God puts in our hearts in ex- 
perience, and in being in all things true to the 
teaching of God. 



There is not a good or an evil principle that is 
not manifested in Israel, either among the righteous 
or the unrighteous of that peculiar people and un- 
like all other nations. 

In the reception or the rejection of the reports 
of the tw r elve tribes concerning the land of Canaan 
the hearts of the people are shadowed forth. Was 
it a good or bad country ? For the welfare of the 
whole land depended on the country of Canaan be- 
ing a good one, and on their reaching and occupy- 
ing it. Of course a true Israelite would have felt 
and believed before seeing it that the country was 
a goodly one because the Lord God had given it to 
them, and said it was good. Moses therefore did 
not send out the spies so much to ascertain this, or 
gain that sort of information, as to discover the 
temper of these rebellious Israelites. He knew that 
true men would bring a good report, and that false 
ones would in some sense betray their wrong. For 


lie said, "Be sure your sin will find you out." Many 
things are done which display character. The 
Lord kept the Israelites in the wilderness to let it 
be seen what manner of men they were. He knew 
himself how they would act, yet he judges nothing 
before the time; but waits until men make manifest 
what is in them. 

One would think that all the spies would bring 
a good report of the land, and encourage the peo- 
ple to go over and possess it. For were they not 
going; to a goodly land of which the Lord had said, 
"I will give it you." Why should they want to 
remain in the wilderness or w^ish to return to sla- 
very and oppression in Egypt ? But men will see, 
act, and speak according to the principle within 

Ten of the spies make an evil report. While 
they say it is a goodly land, yet they report that 
the people cannot take it, because so many walled 
cities are there, and so many giants dwell in them, 
and the Israelites by their side are small and weak 
as grass-hoppers. But if these men had believed 
God and remembered how he had led them in the 
past they would have believed God would yet de- 
liver them. 

That which on the one hand strengthens the 
faith of those possessing faith, on the other hand 
makes manifest the unbelief of those not possessing; 
true faith. 

The terrors of the dreadful wilderness showed^ 


Caleb to be a man wholly following God, and the 
very trials through which he passed proved his 
faith to be unfaltering and true; while these trials, 
temptations and troubles manifested that others, 
who turned back in their hearts and rebelled 
against God, did not have true faith in God. Tri- 
als strengthen the faith of God's people, while they' 
show who are not God's people, or who cannot en- 
ter in because of unbelief. We do not here mean 
to assert that the Israelites, who fell in the wilder- 
ness, were not God's people in the fullest sense of 
the word; but that God was not well pleased with 
them because of unbelief. For without faith it is 
impossible to please God. Canaan represents the 
church with its rest, ordinances and peace to the 
obedient. As Canaan furnished houses, orchards, 
homes, fields, fruits, &c, to Israelites for which 
they had not labored; • but it had its wars, and old 
inhabitants in part still dwelling in the land, even 
the strongest of them occupying walled cities and 
caves. So the church has its home and rest, its 
fruits of peace and love to the faithful, yet our old 
enemies still remain in the flesh, which, kept un- 
der can't harm us, yet become deadly and power- 
ful enemies to us when we disobev. 

But it is so now that only the faithful or believ- 
ing enter into rest. 

When these ten spies came with an evil report 
it was saying the Lord had not told them the truth 
and that they did not believe God. They told what 
was in their heart, namely — a lie. The multitude 


believe them for they are in the same condition. 
People show what they are by what they believe. 
People naturally believe false doctrines or lies be- 
cause such things are already in their hearts. 

What do Arminians profess to believe when they 
make profession of religion ? Just what they have 
always believed, and what every natural man be- 
lieves. The world will believe its own. 

Caleb makes a good report. He believes the 
Lord will give them that goodly land, if he delights 
in them. That is he believes that God is able to 
do all that he pleases to. do, and this is his report. 
How few believe what he says ? Yet that is his 
experience. For in all the past God has been faith- 
ful to him, and not a word God has spoken has fail- 
ed. He brings word just as it w^as indiis heart, for 
his heart was right before God. He fully believed 
God and wholly followed the Lord God. 

It was difficult to do this. He was in danger of 
being stoned by the unbelieving crowd. Yet con- 
trast the reports of the two sets. The fen say the 
land eats up the inhabitants, yet they say there are 
giants there. Strange that there could be men as 
large as giants in a land that eats up its inhabitants. 
The report of Caleb and Joshua is consistent with 
truth, and the ^character of God, for they are 
faithful. It was in harmony with the great and 
mighty acts of God. So in the preaching of this 
day. Where is the consistency in preaching that 
people die and are lost for whom Christ died, and 
that God is not able to save man unless man helps 


the Lord. Yet the majority believe this for that 
is their nature. 

Caleb was faithful in that which God had com- 
mitted unto him. To be faithful to God is to serve 
him in truth and work out that which God has 
wrought within. So he wholly followed God. 

The unfaithfulness of others should not turn one 
from the right way. It should rather call for fi- 
delity, for when others are faltering then there is 
need for courage and devotion. God rewards Ca- 
leb and Joshua, Caleb had a double reward, for 
the people of God receive double at the Lord's 
hands. Caleb received strength. His health was 
as good at eighty-five as it was at forty. He 
was able to go out and come in, able to fight and 
endure. So the faithful christian receives spiritual 
strength as his day is. The righteous shall hold 
on his way and he that hath clean hands shall grow 
stronger and stronger. Look at Caleb at this ad- 
vanced age> having gone through the wilderness 
accompanied by only one surviver, asking to have 
liberty to fight a giant and pleading for the privi- 
lege of fighting for a hard place. See how strong 
spiritually one is who is faithful. He does not 
want to be a burden to others, but desires to bear 
burdens and thus relieve others. * What an abun- 
dant entrance into the church and its privileges is 
accorded that man who is faithful to God and man, 
and what peace of conscience and of soul rests on 
that man who wholly follows God. "Thou wilt 
keep him in perfect peace whose mind is stayed 


on thee, because he trusteth in thee." 

Then Caleb was awarded the choice place in 
the* land of Canaan, even Hebron. For Joshua 
blessed him and gave him Hebron, where the An- 
akim dwelt in a fenced city, a goodly place that 
only a valiant man could occupy. 

But what failures follow unbelief, and what 
disaster? While faith obtains that which God 
alone gives, and lays hold on heaven ; unbelief 
never obtains a single spiritual joy, and never 
can enter the goodly land. They could not en- 
ter in because of unbelief. 

The life of a true Israelite is always a life of 
faith from the time he hears in Egypt that God 
hath visited his people, and to the Red Sea where 
Moses can only say to shut up Israel, "Stand still 
and see the salvation of God," but God says, "Go 
forward," and the sea opens to them, even to Mt. 
Sinai and on through all that great and terrible 
wilderness to the Jordan, which is driven back and 
Israel crosses over, and before the falling Avails of 
Jericho into the land of Canaan, as the enemies 
of Israel melt away and Israel enters the land and 
dwells in houses he had not built, and eats of fruits 
he had not planted nor tilled. 

But unbelief as a sly enemy always watching for 
our halting, is whispering in our ear, you cannot 
be a christian, or this is very unreasonable service, 
or you never will endure, or it had been so much 
better if you never begun this journey, or a lion is 
in the way, or some other trouble, so that one day 


you shall fall by the hand of Saul; but unbelief is 
the sin we should lay aside because it doth so easily 
beset us and robs us of joy and peace. Blessed .are 
all they that put their trust in the Lord. 



The land of Canaan is represented as the best 
portion on earth, reserved by the Maker and Own- 
er of all worlds, especially for his chosen people. 
In climate it was unsurpassed, being situated in the 
equable temperate zone, exempt from the rigors of 
the frozen extremes of North and South, and from 
the oppressive heat of the tropics; and with the 
high mountains, its undulating regions of hill and 
valley, its lovely slopes and its deep valleys, it was 
blessed with a most healthful and invigorating at- 
mosphere. In soil. its fertility was so rich that the 
choicest products of earth were gathered, such as 
the finest wheat, figs, olives, corn, butter, a land 
flowing with milk and honey, all fed by this rich 
earth, and supporting flocks and herds of finest cat- 
tle, and choice sheep and goats. It also supplied 
its people with sweetest water of upper and nether 
springs, and there were flowing unfailing streams 
of water to gladden the hearts of Israel. Its pas- 
ture lands and its still waters cheered the resident. 
Nor were the rains withheld, but in due season the 



early and latter rains watered the earth. It was 
not excessive rains to drown the crops, nor a par- 
ched earth from clouds that withheld their gentle 
showers. While in beauty of scenery and land- 
scape no land on earth spread out such a scene of 
beauty in field and forest, hill and valley, fruits 
and flowers, to a cheerful people with God as their 
king and saviour. This land was given them by 
the Lord. It was their inheritance: for what we 
inherit comes by favor through blood and love, not 
for money, or reward, labor, nor toil. But while 
such was the blessed land given to the children of 
Israel they were to be taught that blessings follow- 
ed their obedience, and that curses followed their 
disobedience. For while the land abounded with 
so many blessings, within its borders slumbered 
evils that as nettles and thorns would spring up 
and mar their beauty, and spoil their fruits, and 
destroy their peace. When Israel disobeyed God 
the rains were withheld, and the sky became as 
brass, and the earth yielded not her increase. The 
giants of her borders would at such times spring 
up to slay them and the Canaanites would then 
swarm in their midst, and get the mastery over 
them, nor would their eye pity them, and they 
would overrun and impoverish their land. For 
when Israel disobeyed the Lord they were at once 
shorn of their strength, and prostrated before their 
enemies. No people were so strong as Israel when 
they trusted and obeyed the Lord; nor were any 
so weak and feeble as Israel when they did not 


depend on the Lord. What terrible judgments 
overtook them when they tempted the Lord their 
God. There is no God like the God of Israel, 
therefore he is a jealous God, and will not give his 
glory to another. Israel had no excuse for their 
sins. They destroyed themselves, still their help 
was in God that made heaven and earth. 

God ruled in the high places and the valleys or 
deep places. In each there lay a blessing in obe- 
dience to God, but in each there lurked a curse in 
transgression. From the hill Mizar and from Her- 
mon the Lord's mercy is remembered, while from 
deep at the noise of water-spouts of God's mysteri- 
ous and terrible judgments the Lord writes his stat- 
utes that prove Israel. 

Are not these things of ancient Israel symboli- 
cal of the Lord's people now upon whom the ends 
of the world havfe come ? When the Lord enlarges 
our border, and makes all our gates carbuncles, 
and lays all our borders with pleasant stones, then 
we are as a field that the Lord hath blessed. In the 
land of Ephratah, even in the field of the wood, 
there is found the house of bread and the goodly 
cedars of Lebanon. But when we disobey God 
how is the fruitful field become a desert solitary 
and barren, and the land yields no increase; but 
in its stead there spring up briers and thorns of 
the wilderness. Distress of spirit, anguish of soul, 
pride, discontent, lusts of the iiesh, blindness, dark- 
ness, woe and misery are our daily companions, 
and sorrowfnl meat, and miserable comforters are 


they all. In the mountains of our high places 
where as we ascend we say in our prosperity we 
shall never be moved, because we say thou hast 
made my mountain strong; yet how soon the pride 
of our nature worships under any green tree, and 
in our high places, and we get puffed up beyond 
measure. In the valleys where the richest land 
lies, and where the choicest fruits grow, there also 
are hid the reptiles and poison of our deceitful na- 
ture, and near to humility we find the deep places 
of our abominations, 5 for the Canaanite dwells in 
the valleys, and is never more to be dreaded than 
with his chariot of iron. 

Take away the blessing of the Lord from this 
land and it is cursed even as Canaan is to-day, a 
land of bondage, down-trodden and barren. It is 
the blessing of God that makes it as the garden of 
the Lord enclosed and full of pleasant fruits. So 
we only as the Lord blesses us are fruitful, and 
when we turn away from the Lord we are barren 
and cursed, and the evening wolves, the wild 
beasts of the mountains, the horrid monsters of the 
deep, the fiery serpents of the wilderness, and the 
dragon-fly of Moab, and every lust and abomina- 
tion of earth creeps forth to devour the land and 

At times we rejoice in our portion, and are glad 
for the land is blessed and yields its increase, and 
the desert and the solitary places are glad for them 
Then in the summers of fruitfulness w T e are glad, 
but lo the winter of our discontent comes on and 


we pine away and wither, for we see no good thing 
in us, all is vanity and vexation of spirit, and we 
feel that we have no fruit unto holiness, and say, 
how can the end be everlasting life ? Wq see not- 
our signs and are carried into captivity, and in a 
strange land we hang our harps on the willow, nor 
can w r e sing the Lord's song there. But how soon 
does the Lord turn our captivity, and give us songs 
in the night in the house of our pilgrimnge, and 
make the desert blossom as the rose, and turn the 
darkness of night into the light of day. The Lord 
loves the land of Israel. He loves his people, loves 
their bodies, favors the dust of Zion, shall quicken 
our mortal bodies, and then the Canaanite shall 
never more be in the land, and it shall yield her 
increase, then well-watered as the garden of the 
Lord. We shall therefore be encouraged. The 
Lord has given us the land ; we should occupy it, 
dwell in it, not abuse it. May we remember that 
the Lord loves all the dwelling places of Jacob, 
though he loves the gates of Zion more. It is a 
goodly land for the Lord hath blessed it. 



The number twelve is surely a noted one in bi- 
ble annals. The twelve apostles judging the twelve 
tribes of Israel represent this numerical significance, 
and the twelve sons of Jacob as heads of these 


twelve tribes shadow forth this wonderful number 
as the fixed multitude in the land of Israel. 

No doubt every trait and spot of the child of God 
is manifested in these twelve tribes in some form ; 
whether it be a deliverance from jealousy, and a re- 
ward from God that compensates for earthly neg- 
lect, as God looks graciously on one afflicted and 
sees her distress and gives Reuben, thereby insur- 
ing a husband's love; or whether it be in the grant- 
ing another token of good and proving that the 
Lord also hears as well as sees the affliction of his 
people, for God hears the prayers of the afflicted : 
so Leah calls the second child Simeon. Leah rep- 
resents the law and hard bondage under it, yet un- 
der which there are great answers to grief and sor- 
row; or whether as answers of good encourage 
Leah to confidence that her husband will be indeed 
joined to her in wedlock and its true affection, she 
bears Levi and is trustful that she and her husband 
are one; or as this gracious fruitfulness increases 
Leah becomes full of praise as she brings forth Ju- 
dah, as the highest production of love, and the full 
assurance of joy: or whether Rachel pining under 
barrenness feels that she shall die unless the fruit 
of the womb is granted to her, and through her 
handmaid brings forth Dan, and is assured that 
God hath mercifully judged her and heard her 
voice; or whether under the encouragement now re- 
ceived Rachel wrestles in hope with her sister be- 
ing provoked to jealousy, and again brings forth 
through her maid another son whom she called 


Naphtali assfruit of wrestling: or whether as Leah 
provoked to do as Rachel also does valiantly in 
building up the house of Israel, and Gad is born, 
and with him a hope and assurance of still others, 
so she calls him Gad saying in hope and joy "A 
troop cometh ;" or whether as Leah's prophecy is 
verified and Asher, which means happy, is born 
and with great joy exclaims the daughters will call 
me blessed : or whether as Leah, feeling that she 
was not the favorite of her husband, is thereby pro- 
voked to greater faithfulness and devotion, cries un- 
to God for still more signs and proofs of his mercy 
to her, and obtains a reward in bringing forth Isaa- 
cher; or whether Leah still seeking signs as an op- 
pressed Jew obtains a final and enduring token 
and pledge of her husbands' love, and brings forth 
Zebulon being assured by this dowry that her 
husband would dwell with her, so that she should 
abide under the shadow of his wing and no more 
go out, and thus have a goodly home: or whether 
Rachel now deeply feeling her reproach makes 
supplication to God, and the goodly Joseph is borne 
by her, and now she too feels to rejoice in such 
fruits of the womb saying, God shall add to me yet 
another, for he that hath blest doth bless, and we 
hope will still continue to bless; or as Rachel gives 
up the ghost and dies in the birth of Benjamin 
calling him the son of her sorrow, but Jacob calls 
him the son of the right hand Benjamin is born; 
Rachel dies ; in all these you may perceive the 
marks and traits of the Israelite as they shine forth 


in the many different trialsand deliverances of the 
child of God. For in Israel as developed in these 
twelve tribes we see all the traits of this ring-strea- 
ked, striped and speckled flock, yet valiant and in- 
vincible host as shining in all the splendors and 
beauties of the manifold colors of the rainbow, as it 
arches in beautv on the cloud that has just dropt 
its showers on the earth, reflecting the beauties and 
glory of the Sun of righteousness. 

By lot these tribes have their portions measur- 
ed to them by the apportionment of Joshua, Elea- 
zer the high priest, and the elders, and each one 
takes his lot according to the division of the tribes. 
The lot falls in the lap, but the whole disposing 
thereof is of the Lord. To man it appears as a lot. 
chance, or hap, as man calls it, an unaccountable 
thing, an event that comes by chance that might as 
likely have been some other way as this way, for it 
had to be some way, and it makes no difference 
how it is: but not so, for while the lot falls in the 
lap, or is apparently free from special limitation, 
or not under, the control of infinite wisdom and 
power, yet the whole disposing thereof i* of the 

These tribes are fitly joined together in the land 
of Canaan, each occupying his appropriate place as 
members of one body fitly framed together and 
growing up into an holy temple in the Lord. 

While in the land of Canaan they appear in 
inequality, for Judah is the banner tribe there, #nd 
goes up first in battle, and in honor ; and Ephraim 



:is more fruitful than Manasseh. Ephraim too is 
sometimes cowardly and goes not to the battle, Ben- 
jamin defiles the land and the other tribes make 
war on him and well nigh destroy him, and then 
must mourn the almost destruction of a tribe. So 
we often must mourn and lament over the evil 
deeds of our lives, and our blunders in discipline. 
This is while in this militant state of trial and dis- 
tress, war and confusion: but how do the twelve 
tribes of Israel appear in the gospel? The twelve 
apostles are seated on twelve thrones judging the 
twelve tril >es of Israel, not judging the world. What 
have they to do with them that are without ? Their 
word binds in heaven what is bound on earth, or 
looses ; for their judgment is final. As it is the 
word of God, they being inspired to declare the 
law in Zion. These apostles or juo ever 

ihave any succession because as apostles or judges 
■they never die. While as men they are dead yet 
in their authority as judges they do not die, there- 
fore there is no vacancy in their office, and they 
1 cannot have successors. 

The world or those outside the twelve tribes of 
Israel are not judged of them, for the world does 
not love their doctrine, nor keep their word. 

In the book of Revelation of Jesus Christ, which 
God gave unto him, we are told that there were 
sealed twelve thousand (a complete number) of 
each tribe of Israel, making in all one hundred and 
forty four thousand. Here are twelve thousand of 
each tribe. Ephraim here nas no more than Ma- 


nasseh, nor Reuben any less than Judah. There 
is perfect equality in ail Israel in the resurrection 
of the dead. There is no difference, but perfect 
unity and equality in that blessed state. The in- 
numerable Dumber of the Gentiles redeemed out of 
every language and tongue, nation and kindred 
under heaven are also one with the twelve tribes 
of Israel, and together are built up upon the foun- 
dation of the apostles and prophets, Jesus Christ 
himself being the chief corner-stone, in whom the 
whole building fitly framed together groweth up 
holy temple in the Lord. 

When we see Jesus in the re. urrection we shall 
be like him, for we shall see him as he is. 

Who a;ives evidence that he is of that blessed 
number ? Every one that believes the word spo- 
ken bp these twelve judges in Israel. For Jesus 
says he prays also tor them who shall believe thro' 
their word. All that kept the faith once deliver- 
ed to the saints, or all that love and obey the word 
of God as proclaimed by the twelve apostles are sa- 

What order and beauty as each tribe possessed 
its own land and rested from war, (Josh. 11 : 23,) 
and the daughters of Israel inherited equally with 
the sons, there beins; no difference, all being one, 
For this division is done before the Lord, at the 
door of the tabernacle, where the Lord dwells and 
is therefore righteous : "These are the inheritances 
which Eleazer the Driest, and Joshua the son of 
Nun, and the heads of the fa fliers of the tribes of 


the children of Israel, divided for an inheritance 
by lot in Shiloh before the Lord, at the door of the 
tabernacle of the congregation. So they made an 
end of dividing the country." Josh. 19: 51. 

In the last chapter of Ezekiel is an account of 
the rebuilding of the temple, the order of the wor- 
ship, the munificence of the gifts, the great estate 
of the priest-hood, the unity of the tribes, the four- 
square beauty and order of the city, with three 
tribes on each side, and as many gates ; quite the 
same description is given in the book of Revelation 
concerning the new Jerusalem, the holy and heav- 
enly city, coming down from God out of heaven, 
and God dwelling with men. In that description 
the richest of jewels are used to set forth the splen- 
dor of the glorious unearthly city of God. Twelve 
gates represent the twelve tribes of Israel, three on 
each side, and all ornamented with the covering of 
the twelve judges to judge the twelve tribes of Isra- 

The city lieth four-square. This shows strength, 
a city four-square having the same strength equal- 
ly distributed on all sides of its four walls, each 
being equal and equally imparting its strength 
to every part of the building or city. (2d,) It al- 
so shows the equality of the city. What one part 
lias another possesses, and thus there is a one-ness, 
for they have fell things in equal perfection, and in 
unity, and there is no lack, nor strife, schism, nor 
confusion. (3d.) It also shows the order and beau- 
ty of the city, for each tribe hath its lot linked to 


another and so fitly joined together that there is no 
lack in any part of the city, for the strength of the 
first reaches unto the last, and the strength of the 
last goes to the first one, so that all the strength of 
ail the twelve tribes is fully in each one, and the 
one is in the many, and the many are in the one, or 
one is in all, and all are in one. The first portion 
is for Dan which means judgment, and shows that 
this tribe is judged and justified by the God of hea- 
ven. Xext Asher joins Dan which means blessed 
or happy, for all those whom God judges are bless- 
ed. On the border of Asher joined unto his por- 
tion is Naphtali, which means prevailing, as one 
that has the spirit of prayer and of overcoming.Un- 
to Naphtali is joined Manasseh which causes one 
to forget all his sorrow and toil as overcoming and 
prevailing. On the pleasant border of Manasseh 
and joined unto him lies Ephraim, as one fruitful 
and prosperous as favored of God. Next unto 
Ephraim is joined Reuben because the Lord looks 
upon this one and smiles, therefore love appears. 
Then unto Reuben is joined Judah which means 
praise, in him praise is offered to God, for from his 
border all offerings to God are made in this holy 

. and the Sanctuary shall be in the midst of it. 
For the Prince shall be there even Jesus, and the 
priests: and unto Judah shall be joined Benjamin 

son of the right hand, and the resurrection of 
that which is risen in the, death of Rachel, and is 
the son of the right hand. Next unto Benjamin is 
joined Simeon which means heard, for God has 


heard the cries of his people, and given them rest 
and peace. By the border of Simeon joins Xsaa- 
cher, the fruit and reward of purchase and hire. Je- 
sus has the reward of his toil, and sees of the trav- 
ail of his soul in this fruit of the womb. Joined 
unto Isaacher is Zebulon which is a goodly dowry 
or dwelling place. For as a dowry always comes 
out of the husband's estate and is for none but the 
wife, she dwells here and enjoys a good home, for 
her husband shall dwell with her forever. Unto 
Zebulon is joined Gad which means a troop or all 
the fruits, gifts and conquests flow out of Jesus, of 
which blessings and goodly words, and victorious 
deeds there shall be no end to order and establish 
it on the throne of his father David forever. For 
the zeal of the Lord of hosts will perform this. 

Observe that each portion is joined to tl e prece- 
ding one going westward, or as the sun runs. How 
a city can lie four-square and yet run westward all 
the time I will leave those to answer who say there 
are no mysteries in the bible. 

There is an enlargement, ever increasing woj 
without limit of its glorious increase in God's works. 
This is peculiarly in Zion, the perfection of beauty, 
and the joy of the whole earth, for thlre God hath 

The law had its <>dorv, but it was the ministra- 
tion or glory of death, wherein God shows his ab- 
horrence of sin and his justice in its execution. But 
the gospel has glory so far exceeding, that the law 
hath no glory in comparison, for it is swallowed up 


and vanished away. As the night curtained with 
darkness, but cheered by the dimmed light of moon 
and stars, borrowing their light from the sun, but- 
fading into disappearance as the undimmed slm 

casts his light and heat over the earth filling every 
inch of earth and heaven with its glory, so that 
everything that has sight beholds his splendor; so 
the law was the shadowy dispensation preceding 
the gospel and borrowing some cheerful rays of 
promise and hope, but it was not the day. For 
when the true light shines and Jesus the sun of 
righteousness comes with healing in his wings, and 
the day pouring from on high visits, then God who 
commanded the light to shine out of darkness shines 
in our hearts to give the light of the knowledge of 
the glory of God in the face of Jesus Christ. That 
light should shine out of darkness is a noted mira- 
cle, That the law which was as the darkness of 
night should hold covered and concealed that which 
by the match of truth blazes into glory is a myste- 
ry. How little does a sinner convinced of his sins 
and overwhelmed under the shadow of death ever 
hope there is day for him, and when Jesus shines 
in him and this great light is sprung up the glory 
of God is risen indeed. The darkness is passed 
and the true light now shines, for you who were 
sometimes darkness are now light in the Lord. 


When Israel returned from Babylon it was a 
type of the resurrection. When they returned to 
their own land they saw the glory of God. But 
this is not the true dav nor the better resurrection. 


The children of these Jews who were brought back 
from Babylon crucified Jesus, and they were after- 
wards driven from their city, and the temple was 
destroyed, and their country trodden down of the 
Gentiles and the carnal, literal Jews are yet disper- 
sed abroad. We must not then expect the realiza- 
tion of this glorious scripture in the literal return 
of the Jews to Jerusulem, nor in any such material 
or earthly manifestation. We do not see the glory 
of Jesus in splendid earthly cities, palatial residen- 
ces, nor opulent towns, nor mammoth ships, nor 
coffers of gold, nor piled up wealth, nor great fac- 
tories, nor fleet trains, nor busy steam-whistles, nor 
human beings, nor science, nor art. These things 
flourish most where there is least of godliness. The 
wonderful language used in setting forth the mu- 
nificence of the offerings and trie "opulence of the 
.♦city docs not teach that there is to be such a city 
literally, but it denotes an eternal kingdom of spir- 
itual peace and glory, a reign of grace unto glory, 
the triumphs of regeneration wherein all things are 
made new, the coming to the heavenly Jerusalem, 
the city of the living God, the realization of all 
that is written of Jesus mid his bride, the Lamb's 
wife made ready to dwell with him in glory by his 
coming and dwelling with her. 

God dwells in his people now ol a truth, and 
they are temples for the in-dwelling of the Holy 
Ghost. Jesus is now in his people the hope of glo- 
ry. The kingdom is within his people, but there 
is yet to be a fuller revelation of these glories. The 


time will come when God will dwell in full revela- 
tion of glory with his people, when there shall be 
no night there, when there shall be no unclean or 
uncircumcised, nothing that loveth or maketh a lie, 
nor idolater, nor adulterer, nor fornicator, nor un- 
clean person shall be there, where there shall be no 
pain, nor sorrow, nor sickness, nor death, when 
these vile bodies will be changed, and we shall be 
like Jesus because we shall see him as he is, and 
ever be with the Lord, when the former things will 
have passed away. It shall be holiness to the Lord, 
for the name of that city shall be called, "The Lord 
is there." 



"And the whole congregation of the children of Israel as- 
sembled together atShiloh, and set up the tabernacle of the 
congregation there: and the land was subdued before them." 
Josh. 18: 1 

The word Shiloh means gatherer. The people 
of God are as sheep going astray, and are inclined 
to get wrong — prone to wander off, nor will they 
return of themselves: for that disposition to wander 
away is not inclined to come back home. Hence 
they must be gathered up as fragments, that none 
be lost. So that if or where two or three even are 
gathered together in the name of Jesus there he is 
in their midst. It is he that gathers them. For 
the scepter shall not depart from Judah, nor the 


law-giver from between his feet until the Shiloh 
(gatherer) come, and to him shall the gathering of 
the people be. 

What a good thing for those to be gathered to- 
gether who are of the same mind or judgment. 
What a comfort in such solemn assemblies of the 
saints. There is safety too in being gathered to- 
gether and dwelling together in unity. When 
there is fear or distress those oppressed desire if of 
kindred spirit to draw near to each other, and find 
comfort thus as well as safety. 

All Israel or the whole congregation of the chil- 
dren of Israel were gathered together to Shiloh. 
To be be of one mind if that is the right mind, and 
when they are gathered a Shiloh, is a wonder- 
ful gathering. What are they all gathered there 
for ? It is to set up the tabernacle of the congre- 
gation there that they may together worship the 
God of their fathers. 

[t is the disposition of mankind to worship some- 
thing as a god. Naturally they think it is right, 
find naturally they are not very choice about their 
gods, and consider a man that is careful as to what 
he worships as strange and bigoted. It is only 
those who have seen and felt any of the deeeitful- 

- I * I )\v own hearts that are suspicious of false ■ 
gods, and that desire .to be searched to see if there 
be any false way among them. Yon need not 
therefore at once conclude that <\\\ that worship 
worshippers of the true and the living God. Cain 
was a worshipper, the Egyptians had their gods, 


and their priests, magicians, enchanters &c, The 
Moabites, Syrians, Philistines, Babylonians, and all 
heathen nations have their gods many and lords 
many; yet they cannot deliver them. There is 
nothing that men are more disposed to do than to 
have some form of religion, More money is spent 
for their false systems of religion than for any oth- 
er enterprise, and more lying, deceiving, mislead- 
ing, pride, vanity, and hatred are displayed in this 
matter than in any other one thing. 

But there is one true God : for while there be 
gods many and lords many, to us there is one God 
and Father, of whom are all things and we in him, 
and one Lord Jesus Christ by whom are all things 
and we by him. In the true worship of the one 
true and living God the people are gathered by the 
spirit and preparation of God, which is Christ Je- 
sus, in whom we live and- move and have our be- 
ing, and in whom we are accepted and therefore 
complete. Hence the worship of the true and liv- 
ing God is the most blessed employment of Israel, 
and God seeks such, to worship him as worship him 
in spirit and in truth. 

The natural disposition to worship something is 
evidence of man's conviction of his need of help, 
and also of his guilt. Hence he endeavors to seek 
help and to appease his god by offerings or service. 
The nature of the gods he worships portrays the 
character of the man that is worshipping. If he is 
dark and vile in his mind that darkened mind will 
surest a trod in keeping with that mind. The 


heathen have different kinds of gods, some full of 
hate and anger, and bearing such traits in their 
countenance. A sense of guilty fear in the heath- 
en suggests to him a god hideous and frightful ; 
hence he carves or fashions out of wood or stone 
such a god and he worships that god. Should one 
frame a god in his own imagination how could it be 
otherwise than according to the nature of that im- 
agination ? 

Men's effort to worship their gods show the weak- 
• of their gods. When one's god is asleep, or in 
a chase, or eating, does it not proclaim the weak- 
ness of that god. The more one worships a false 
god the more debased he is and corrupted. 

But in the worship of the true and living God of 
heaven and earth there is a revelation from the God 
of heaven to the worshipper, a proper view of the 
character of both God and the worshipper. He 
has chosen a people to worship him. He called 
Abraham out of Vv of the Chaldees, an idolater 
by nature, and practice and led him by faith, and 
showed himself to Abraham as the true and the ev- 
erlasting God. He gave to him and his seed the 
land of Canaan when as yet none were born to 
Abraham. Is lie not then a God of purpose, and 
of power and wisdom to accomplish his purpose? 

He raised up Moses and made him a leader of 
Israel out of Egypt, and through the great and ter- 
rible wilderness to the border of the goodly land 
of Canaan, and commanded Moses to make all 
things according to the pattern shown to him in the 
Mount. So God showed to Moses how the worship 


of God should be conducted, how the tabernacle 
should be made, how it should be set up, how the 
furniture of the tabernacle should be made and ar- 
ranged, how the priests should be clad and what 
they should offer, and the matter and manner of 
every part of the worship was shown to Moses, 
moreover it must be Israelites that worship God. 
Hence God reveals the manner of true worship and 
reveals himself in the worship of God, 

Without doubt the tabernacle is typical of Je- 
sus Christ in whom is all true worship of God, and 
in whom God reveals himself to all that worship 
God in Christ Jesus. Time and light and ability 
fail me to give the sum of the fulness of the beauty 
and glory of Jesus as foreshadowed in the taberna- 
cle of witness in the wilderness, and is built on Mt. 
Zion 5 and concerning which Jesus said, destroy this 
temple and in three days I will raise it up ; for this 
he said signifying his body. If you consider the 
gold, silver, brass, fine twined linen, badgers' skins- 
dyed red, the curtains, the stakes, the doors, the 
most holy place, the vail that divides, the ark, the 
mercy-seat, the cherubim, theUrim and Thummim, 
the rich contents of the Ark, such as Aaron's rod 
that budded, the golden pot with manna, the law 
in the Ark that was preserved always, or the high 
priest with his bright robe and breast-plate with 
the names of the twelve tribes engraven on his 
heart, or the golden mitre denoting holiness to the 
Lord, or his ephod showing the strength of Israel 
on his shoulder, or his priestly robes with bells and 


pomegranates betokening the living sound of the 
gospel, and the goodly smell and fruit thereof, or 
the holy communings of God with his people on 
the mercy-seat, or the offerings with sprinkled 
blood on altars sanctifying the gifts, and all accor- 
ding to pattern, and that here is the place of wor- 
ship, and this is the Father's house of prayer for 
all nations, in any and all these views we see Jesus 
in the wonderful types, and it is here in this taber- 
nacle that all Israel is gathered to worship. Or 
whether you consider the bodies of the saints wash- 
ed with pure water, and as temples of the living 
God sprinkled with the holy anointing of Jesus our 
glorious high priest abiding forever after the order 
of Melchisedec, and dwelling in his people the hope 
of glory, you should reckon your bodies temples of 
the Holy Ghost, in whom the God of heaven is 

Surely according to. all types and prophecies 
there is only one Lord, one faith, and one baptism, 
and could not be another, one true church of the 
one true and living God, and could not be another, 
and hence all Israel, or the whole congregation of 
Israel, are gathered here to worship and are come 
to Mount Zion, the city of the living God, the hea- 
venly Jerusalem, and to the general assembly and 
church of the first-born whose names are written in 
hekven, and to God the judge of all, and to the 
spirits of just men made perfect, and to Jesus the 
mediator of the new covenant, and to the blood of 
sprinkling that speaketh better things than that of 



What, a solemn place. What manner of persons 
ought we to be in all holy conversation. For when 
God reveals to us his holy habitation we immedi- 
ately put oft" our shoes from off our feet, for we can 
no longer stand in our own strength. When we 
feel too vile and polluted to take that holy name in 
our lips, and cry out unclean, unclean, it is then 
we worship in Jesus, and not in self ; it is then we 
are gathered to this tabernacle in Zion, at Shiloh, 
and worship God and in Jesus the beloved one we 
are accepted. Here we worship God who has redeem- 
ed us from all iniquity, and purified unto himself 
a peculiar people zealous of good works. When 
the true and living God reveals himself, and we 
worship him at the Holy Mount which is at Je- 
rusalem in the beauty of holiness, then we are 
caught up to the throne of his holiness and lay 
hold on the hope set before us. Then we are 
glad when we with .the tribes of the Lord go 
up to Jerusalem to the testimony of Israel and 
worship the Lord to-gether. 

What is the glorious fruit and effect of this 
worship? What is there and then seen and felt ? 
The land is subdued before the worshippers, When 
we in spirit worship the living God we see that 
all is ours, the land is subdued, and we should at 
once go up and occupy it for it is all ours. When 
we see Jesus enthroned in glory then we see the 
work is finished and complete, and that all things 
are ours, and we are Christ's, and he is God's, 


and we worship God in Christ Jesus, and in a 
finished redemption and complete salvation. 



Often the answer of reproof is on the toes and 
heels of those that boast, for it is not for him 
to boast that puts on his armor as he that takes 
it off. They that think they stand are often 
quickest to fall ; while those that with fear and 
trembling give diligence to business are surer of 
reaping a golden reward. 

The children of Joseph say, "we are a great 
people, yet you have given us but one lot." (Josh. 
17: 14 — 18). Joshua answered, "if you be a great 
people get you to the wood country, and cut down 
and take ion and occupy, and go to the 

mountain and east out the Canaanite though they 
have chariots of iron." We must not demand more 
than we are able to occupy. How many men 
want positions they are not able to fill, and if they 
are entrusted with them are embarrassed and 
found unequal to the emergency. If you claim 
more show yourself worthy by going forward and 
occupy the land. But to do this you must encoun- 
ter the Canaanites. You must fight, When rich- 
es increase they that eat them increase, and he 
that increaseth knowledge inereaseth sorrow also. 


While this land was given to Israel, and while 
the Lord fought their battles and subdued their en- 
emies before them, yet Israel must go to the battle, 
and each must stand in his lot and fight, and be 
valiant, or he was no victor and obtained no spoils 
of war. Those who fail to understand our view, or 
that do not love the doctrine of grace say that our 
view of doctrine and our profession of faith dismis- 
ses all concern about good works, or watchfulness, 
or the obedience of faith. But what is the type 
here? Does it not teach that he that will not work 
shall not eat, and that he that will not sow shall 
not reap, or that the diligent hand maketh rich, 
while they that sow sparingly shall also reap spar- 
ingly. The good and obedient Israelite eats the 
good fruit of the land of Canaan ; the faithful and 
devoted christian dwells in a goodly land of prom- 
ise, and his border is enlarged; while the disobedi- 
ent dwell in a barren land. They that are faithful 
in serving; the Lord are strong and overcome. If 
one should boasfc and say, I can do so and so, I am 
able to obtain blessings by my diligence. My lot 
is a hard one and I am not appreciated as I deserve 
and my deserts call for more than has been awar- 
ded me. My brethren do not remember how much 
I have labored for them, or what sacrifices I have 
made to be a Baptist, and what good I have done 
them, then we may say to such, if you are worthy, 
now show your worthiness and strength by bearing 
the infirmities of the weak, and so fulfill the law of 
Christ. How can one prove he is worthy bv repi- 



ning because others do not value him high enough? 
How can one show he is strong by scolding others? 
How can one show he is meek by finding fault in 
others ? How can one show that he has good vis- 
ion by seeing motes in others and yet cannot see 
near enough home even to discover a beam in his 
own eye ? If one has not enough let him go to tne 
-woods and cut down and build and occupy, and not 
live on other men's labors ; or let him enter the 
mountains and destroy the enemy and dwell there 
in their strong-holds. 

But to repine or boast, to complain at others, or 
exult in your own prowess is not good in Israel. 

How long are ye slack to go and possess the land 
which the Lord giveth you. God hath given you 
all that you ever possess ; he hath already given it 
to you. Never be afraid that you will possess too 
much of the goodly land. Nor should you expect 
that it will come to you except the sole of your foot 
tread upon it. You must enter into this land, or 
you will not dwell there. The diligent hand ma- 
keth rich. 

Suppose Israel had said to Joshua, there is no 
need of our going up against this enemy, for the 
Lord has given us the land, therefore to rise up and 
possess the land would be to distrust Providence; to 
go and fight and contend for this land would be to 
ignore all the promises of God, and to distrust him 
declaring that we believe not his word, let us lie 
still, it does not matter what we do. 

Does Joshua thus speak to them, "And Joshua 


said unto the children of Israel, How long are ye 
slack to go to possess the land which the Lord God 
of your fathers hath given you?" Josh. 18: 3. There 
is great danger % of slackness on our part in main- 
taining good works which are good and profitable 
unto men. How easy and natural to be slack and 
careless. How quickly we leave our first love. 
How^ few strive to enter at the strait gate, How 
few labor to enter into that rest that remaineth to 
the people of God. 

Remember Lot's wife. How many fearful warn- 
ings stand as pillars in Absalom's place, or 
Achor's valley, or at the crossings of Ephraim ? 
We may be disputing about tithing herbs, and yet 
neglecting the weightier matters of judgment, truth 
and mercy. We may dispute about some abstruse 
question we can never understand to the neglect of 
things needful to be observed every day, and in the 
doing of which we surrender no right, nor doctrine, 
and forfeit nothing belonging to Israel. 

He that is faithful in preaching repentance to- 
ward God and faith towards our Lord Jesus Christ 
yields not a whit of the doctrine of election, but is 
entering more fully into the land. He that prea- 
ches that believers should be careful to keep their 
bodies under and, denying ungodliness and world- 
ly lusts, should live soberly and godly in this 
present world surrenders no part of truth, but on- 
ly more fully defends it. He that teaches that all 
that are taught in preaching should give to those 
that teach deny not one w T ord of the doctrine of 


truth, but only more fully demonstrates and illus- 
trates its glorious unity and perfection. 

The land belongs to us, the truth is held by the 
Primitive or old Baptists ; but we -are slack to go 
up to possess the land. We do not hold the land 
as we should. For many are unwilling to contrib- 
ute anything, saying, "It is not right to give any- 
thing to preachers." Too many are satisfied with 
what is called preaching that is not a faithful expo- 
sition of the word of God, only mere talk about 
truth, but not digging on all hills with the mattock 

Churches arc too slack about ordaining preach- 
ers allowing some to go out as preachers that have 
not the blessed gift of preaching Jesus. They talk 
but it stirs not up Israel to fight. They repeat 
some scripture, but do not bring out things new and 
old, nor stir men's minds to their obligations to God 
nor to each other. They do not reprove, rebuke, 
nor exhort all Israel to their high calling of God, 
nor show the people of God their transgression. The 
preachers talk about the sins of other denomina- 
tions, but alas, they do not show the house of Isra- 
el their own sins. 

Deacons are chosen merely to officiate at the 
Lord's supper in handing around bread and wine, 
not considering that they are appointed to serve 
tables, to see how the poor are living at home ev- 
ery day, and to see how their pastor is faring at his 
home every day. Some people think if they feed 
the preacher while he is at their own home that is 
enough, and that he does not need any thing to eat 


except when he is in the act of preaching. 

Many church members too think that when they 
have joined the church and been baptized they 
have but little more to do than to 'attend preaching 
at favorable times. It is good to be at preaching, 
but you have far more than that to do. How many 
of you pray in your families at home? How many 
of you encourage your children to read the bible? 
How T many of j*ou require your children to go to 
your own preaching places ? How many of you 
allow your children to ramble off not caring where 
they go, or what false preaching they hear ? How 
few there be that diligently search to know the 
Scriptures and devote their lives to the service of 
God, seeking to know the Lord, forgetting the 
things wdiich are behind, and contending earnestly 
for the faith once delivered to the saints. 

There is not a promise of the bible, nor a spirit- 
ual blessing that does not belong to Israel: but we 
must arise and pass over Jordan and possess the 
land. All that the sole of your foot treads upon 
that has the Lord given you. But you must set 
the sole of your foot on it. You must occupy the 
land, or you do not enjoy it. The peaceable pos- 
session of the land, its goodly fruits, and glories, its 
peace and love are not enjoyed save by those that 
enter into the land. Surely we must fight if we 
would reign. Increase our courage Lord. 

They that believe do enter into rest. Let us la- 
bor therefore that we may enter into rest. The 
land of Canaan represents the benefits of gospel 


comfort to those who enter into this rest. The un- 
believing Jews could not enter into rest because of 
unbelief. Their , carcasses fell in the wilderness. 
Wliat a type of filthiness and death. What do 
we mean by carcasses'! Dead bodies so offensive 
they are fit only for flies, buzzards, dogs or hogs to 
eat. How loathsome ? So is an Israelite who does 
not bring his body under and keep it in subjection. 
He is cast out as a loathsome thing: while one who 
brings his body under and keeps it in subjection is 
as a field which the Lord has blessed giving a s;ood- 
ly smell. 

Here is one that has received a good hope thro' 
grace that his sins are forgiven for Jesus' sake, or 
that is accepted in the beloved. His plain scrip- 
tural duty is to be baptized at once. He should 
not wait a month or a year. Ananias did not in- 
struct Saul to tarry, but arise at once and be bapti- 
zed. The jailor at Philippi did not even wait un- 
til next day, but was baptized the same hour of 
night that lie believed. 

Some preaching tends to encourage people in 
slackness, telling them to keep from obeying God 
as long as they can, as much as to say, to suiter is 
better than to obey. An infant is born, the mid- 
wife counsels the mother to leave the little one out 
in the cold all winter, and if it survives all that ill — 
treatment it is shown to have a good constitution and 
will do to take in the house and bring up. What 
sort of mid-wife would the mother deem that heart- 
less thins to be? 


Is it not better to obey than to suffer or sacrifice? 

To obey is better than all the sacrifices or excuses 
you can ever offer. 

We clo not preach or teach that your obedience 
of faith is the cause or ground of your obtaining 
these blessings, but it is in this way you enter in- 
to them. But says one, no one can obey the Lord 
without his spirit. That is all true. But is it not 
as much commanded to exhort and preach repen- 
tance in the name of Jesus as it is to preach elec- 
tion and predestination ? Does not the same God 
that commands one command the other ? Paul 
said he had not shunned to declare the whole coun- 
sel of God. It requires the same spirit to make 
one believe in election that it does to repent or 
to maintain any good work 

Some preachers harp on some one point of doc- 
trine making it a hobby to the neglect of other 
matters the God of heaven has also taught. We 
meet some preachers that cannot speak without 
all the time dwelling specially on predestination, 
but cry out against preaching that they that be- 
lieve should be careful to maintain good works. 
Baptists generally hold to predestination, and I 
am glad they do. If they did not I should cer- 
tainly want to go somewhere else and to a peo- 
ple that do love it ; for it is the doctrine of God 
our Saviour ; but Baptists are often slack about 
entering into the goodly land by neglecting to 
perform good works and bring forth fruits meet 
for repentance which the same God that teaches 


election teaches to be observed. 

We desire to see brethren show their modera- 
tion by giving good heed to all that God commands 
not attaching more importance to any one thing, 
to the neglect of another, than the word of God 
warrants: but rightly dividing the word of truth, 
and giving to each his portion in due season. If 
thou do these things without prefering one above 
another then thou shalt be a good minister 'of Je- 
sus Christ nourished in good doctrine, and then 
thou wilt occupy the land. 

The Lord is not slack concerning his promise as 
some men count slackness, but is long-suffering to 
us- ward, not willing that any of us should perish, 
but that all should come to repentance. We there- 
fore should give diligence to make our calling and 
election sure. While we can never occupy all the 
length and breadth of the land, yet an abundant 
entrance is ministered into the everlasting kingdom 
of God to them who through faith and patience in- 
herit the promises. For he that endureth unto the 
end the same, shall be saved. 

All the doctrine, the experience, and the good 
works, all the reproofs, and rebukes, all the suffer- 
ings, all the joys and peace, the life and blessed- 
ness of salvation belong to the church of the true 
and living God; whether Paul, or Apollos, or Ce- 
phas, or life, or death, or things present, or things 
to come, every one and all are yours, and ye are 
Christ's. and Christ is God's. Be diligent therefore 
to occupy and enjoy the land, and do not act as the 


world slurs you by saying, "if I believed as you do 
I would sit down on the stool of do-nothing, and 
take my fill or satisfaction of sin, for if I am going 
to be saved I will be saved, it matters not what I 
do, or how I live." If you are saved it does mat- 
ter very much how you live, and what you do. If 
ye call on the Father of Spirits who without res- 
pect of persons juclgeth according to every man's 
work, what manner of persons ought ye to be in all 
holy conversation. For it is as true in the gospel 
as under the law that the obedient eat the good of 
the land. Under the law those that obeyed the law 
ate the natural good fruits of the land of Canaan, . 
while those in the gospel who are obedient to the 
faith enter into the joys of their Lord : if ye know 
these things happy are ye if ye do them : if any 
man keep my sayings, I will love him and my Fa- 
ther will love him, and we will make our abode 
with him. Blessed are all they that keep his com- 
mandments that they may have right to enter 
through the gates into the city. Be not deceived, 
God is not mocked 5 whatsoever a man soweth that 
shall he also reap. 

These things written under the law are exam- 
ples to us upon whom the ends of the world are 
come. Let us therefore alwaj^s abound in the 
work and labor of the Lord, knowing that our la- 
bor is not in vain in the Lord, and that in due time 
we shall reap if we faint not. 

While some Israelites are content to dwell on 
the other side of Jordan far removed from Jerusa- 


lem with its privileges ; yet are willing to fight for 
Israel, still they must put up a pillar of witness 
called Ed to prove that they are Israelites. They 
often have to be at trouble to explain their fond- 
ness for Israel. When they found the east side of 
Jordan good pasture land they having much cattle 
or worldly cares stop over there. Have you not 
noticed Israelites that will fight or contend for the 
truth With great boldness, yet they do not stay on 
the Jerusalem side. 

They say we are unworthy to be baptized. Do 
we not know that ? Who that is right ever felt 
worthy to do such a tiling? John was not worthy 
to stoop down and loose the shoes of Jesus, but did 
that keep him from baptizing Jesus? 

But one says, I cannot do the church ally good. 
But the church will do you good. 

"Come thou/' saidMoses, "and go with us and we 
will do thee good, for the Lord hath spoken good 
concerning Israel." One says. I do not see how Is- 
rael can love me. That is not the question. Do 
you love Israel? We know that we have passed 
from death unto life because we love ihebrethren. 
All the examples in the New Testament urge the 
believer at once to confess the name- of Jesus before 
men, and at once be baptized calling on the name 
of the Lord. When you obey you receive the good. 
Israel will do you good. 

PEIEST— refugf. 

chapter. XXI. 

Not under the law, neither in the gospel is 
there any acceptable worship except through a di- 
vinely appointed priesthood ; not that every one as 
he worships must always appear before a. literal 
priest in person, but that the efficacy of the appoin- 
ted priest-hood is present meritoriously. As under 
the law the high-priest made an atonement for a 
sinning Israelite by which that offense or sin was 
put away that separated the offender from God and 
effected the at-one-ment, so Jesus, the gospel Mel- 
chisedec, the Apostle, and High Priest of our pro- 
fession, offered himself withou spot to God, and ob- 
tained eternal redemption for us. For lie offers 
himself without spot to God, and in his death there 
is a release for the sinner who has fled for refuge 
to this anchor of the soul both sure and steadfast. 

For there were houses of refuge for man-slayers 
unawares, so these sinners could flee to the house of 
refuge and dwell there in safety during the entire 
life of the high priest, and would be brought to 
judgment in the death of the high priest, and in the 
death of the high priest he should be released and 
freed from sin to return to his people; Josh. 20 : 5, 
6. So that we see that Jesus must die for sinners, 
and not for himself. He was without sin and could 
not die for himself; but as the sin of his people was 
borne by him he must needs die for them, for where 
there is sin there must be death. God made him 


who knew no sin to be sin for us that we might be 
made the righteousness of God in him. The judg- 
ment of the sinner in the city of refuge, which is in 
Jesus, follows then the death of Jesus: for as it is 
appointed unto man once to die but after this the 
judgment, so Christ was once offered to bear the 
sins of many, and unto them that look for him shall 
he appear the second time without sin unto salva- 
tion. When Jesus died for his people by divine 
appointment he made an end of sin, therefore when 
he comes again it will be without sin, for their sins 
having been put away by his sacrifice there can be 
no more sin, or else Jesus has not finished his work; 
but his second coming will be the revelation of full 
and glorious salvation. It is the shining or ap- 
pearing of Jesus that shows that sin is gone, as the 
shining of the natural sun shows that darknes is 

For the death of Jesus was as surety for Israel. 
As the good Shepherd he gives his life for the 
sheep and they are freed. We thus judge that if 
one died for all then were all dead, or all died at 
that time in the sense that the death of Jesus for 
his people is the fullest satisfaction or death of all 
of them. He not only died for them but he rose 
again, so that they that live or are quickened to- 
gether with him should not henceforth live unto 
themselves, but unto him who died for them and 
rose again. Or as expressed in the type, And he 
(the sinner fled for refuge) shall dwell in that city 
(of refuge) until he stand before the congregation 

PRIM T— REFUGE. * 125 

for judgment until the death of the high priest that 
shall be in those clays: then shall the slayer return 
and come into his own city, and unto his own 
house, unto the city from whence he fled : Josh. 20: 
6. Jesus is our fore-runner. Under the law the 
sinner must run for himself, and, if caught before 
entrance into the city of refuge he was slain by the 
avenger of blood. In his haste in flight he could 
say all men are liars in the sense that he must not 
tarry or stop at all for anything, for his safety de- 
pended altogether on his own efforts or swiftness in 
flight. But in the gospel how wonderful the conso- 
lation for it stands on both the immutability and 
oath of God who can neither lie nor change, and 
this gives strong consolation to them that have fled 
to Jesus for hope as the glorious city of refuge, for 
the eternal God is the refuge of his people, and has 
been their dwelling-place in all generations. Al- 
so in the gospel Jesus runs before us and for us, and 
enters into this city, heaven, for us, whither the 
fore-runner is for us entered, Jesus, made a priest 
forever after the order of Melchisedec : Heb. 6: 20. 
When Jesus rus for us or before us the running is 
sure, the obedience is complete and perfect. When 
he enters into this eternal city of refuge for us it is 
the highest pledge that we too shall enter heaven. 
For if he enters heaven for us must we "not also en- 
ter to be with him ? Will not the matter be fin- 
ished ? Is not this an anchor or hope both sure 
and steadfast. Futhermore, Jesus not only dies for 
us but ever lives to make intercession for us, and 


because he lives we shall live also. 

Under the law priests of the tribe of Levi had no 
possession as did their brethren, but they waited on 
the altar and lived off the proceeds of the altar, or 
the gifts of their brethren. They had no inheri- 
tance of lands as their brethren, but the Lord was 
their inheritance. They were not to buy and sell 
and get gain as their brethren, but they were to 
serve in holy things, and wait at the altar and live 
of the altar. The cities of refuge, six in all, were 
to be three on the east side of Jordan, and three on 
the west side of Jordan, and to be in cities in which 
priests lived. For priests were not to be vagrants 
wandering about from house to house, and begging 
for bread or raiment, but they were to serve at the 
altar and wait on their ministering, nor were they 
to be anxious about their food and raiment. Their 
brethren, the other tribes, were to help them by do- 
ing their duty as the law demanded : "Dp ye not 
know that they which minister about holy things, 
live of the things of the temple; and the} T which 
wait at the altar are partakers with the altar ; Even 
so hath the Lord ordained that they which preach 
the gospel should live of the gospel :" 1st Cor. 9 : 
13, 14. Some seem not to know that they should 
minister to their preachers of their carnal things. 
How little of the Spirit of the gospel is in a man 
professing to be a child of God, w T ho never gives of 
his worldly goods to his pastor. Because preach- 
ers called of God to preach do not require salaries 
or money at all for preaching, therefore some 

PMJEti T— REFUGE. 127 

church members never give anything to their pas- 
tors, or if they do give it is so small an amount 
that it is about the same as nothing. Do you not 
^know that this is a shame and sin to you. Every 
member of the church should earnestly seek to 
bear his part in this matter, for if we have sown 
unto you spiritual things is it a great thing if we 
shall reap your carnal things. Remember that 
your pastor cannot as you do engage in worldly 
business, and stay at home and apply himself to 
labor for money as you can. He must wait on 
his ministry. He must feed the flock of God which 
is among you, that is he must labor in the midst of 
the people he lives among. For one is not a pas- 
tor of a church or churches who spends his time in 
traveling far away from home. Peter speaks to 
the elders and tells them to feed the flock of God 
which is among them. Now a man not thus living 
among them, but passing through there is not their 
pastor. To be a pastor of a church one should 
live among his people and visit them often, that is 
he must live near them and labor much of his time 
among them, or dwell in their midst. To ordain 
elders in every city embraces this idea. For these 
elders reside there or near among the flock and feed 
them. This is needful for churches, for every 
church needs her pastor who should feed the flock. 
These pastors must take the oversight thereof, not 
for filthy lucre but of a ready mind; not for money, 
Jbut must seek the good of the flock: and when the 
Chief Shepherd — the Eternal High Priest, comes 


they shall receive a crown of glory. 

But the brethren fed by their pastor should ren- 
der double honor to them that labor in word and 
doctrine. They should help their pastors and do # 
so freely and bountifully as they are able, and as 
their pastors need: for this is good in the sight of 
God who loves a cheerful giver. For the priests 
are to abide in the service of the altar and to live of 
the altar : even as it is ordained that they that 
preach the gospel should live of the gospel. 

Says one, this is so spiritual that it means that 
they that preach the gospel shall eat of that spir- 
itual gospel that they preach to others, and that 
it has no reference to carnal things. If that be 
so how do those christians live that do not preach? 
What is their food as christians? 

Does not Paul say, if we have sown unto you 
spiritual things is it a great thing if we shall reap 
of your carnal things? 1 Cor. 9: 11. When Paul 
tells Timothy to drink no longer water, but take a 
little wine for his stomach's sake, does he speak of 
natural wine or spiritual wine, of natural water or 
of the water of life. 

Remember the preacher ; thou shalt not forget 
him, but minister unto him as you are prospered, 
and then you observe the law in Israel and are 
blessed in the deed. 

But one trouble in Israel is in not faithfully 
observing the command of God in ordaining 
preachers. To set apart men not called of Gocl 
to preach lowers and desecrates the calling, and 


causes true preachers to be neglected. Under the 
Jaw sometimes the basest and lowest of the people 
were consecrated to the priest-hood, and the ser- 
vice of the tabernacle was brought into disrepute. 
Jereboam made priests of the lowest of the people 
who were not of the sons of Levi ; 1st, Kings, 12 : 
31. In the type the priests must be alone of the 
tribe or house of Levi. In the gospel none should 
preach the gospel except those called of God. We 
judge the calling to be of God by the qualifications 
manifested in one. We have no right to ordain 
any one to the gospel ministry until he shows that 
he hastthe gifts in him already required of the scrip- 
tures. God does not set one before the elders for 
ordination in any other way. To lay hands on 
one does not qualify him to preach at all. The 
laving on of hands is to show that such an one on 
whom hands are laid is already called of God to 
this work. Look at the type under the la .v. (See 
Lev. 21:17—24. A priest could not have a blemish 
on his body. A blind man could not serve as a 
priest. One blind to the truth could not preach 
the truth. Your eyes must see the land that is 
far oil. When scales fell from Saul's eves then he 
could see and he preached that Jesus is the Christ. 
A lame man could not be a priest. So one lame in 
the sense that he does not walk well in gospel obe- 
dience cannot preach. We are to keep ourselves 
pure in the sense that our conduct must be straight 
and good. A man with a flat nose could not be a. 
priest. So one that has not got all his senses exer- 



cisecl to discern both good and evil, one that cannot 
smell well enough to detect or smell that which is 
unsound cannot preach the gospel. One that has 
anything superfluous conld not serve as a priest. A 
preacher should not go beyond the word of the 
Lord to preach more than is in the book. One 
that is broken -footed or broken-handed could not 
serve as priest. So one that cannot handle well the 
word, or whose feet are not beautiful, or whose 
walk is not gracious or good, cannot be acceptable 
as a preacher. One that is crooked-backed could 
not be a priest. So one that does not stand upright 
and give God all the glory in his salvation cannot 
preach. Scab, scurvy, or blemish unfits one to be a 
priest. One must be sound in the faith to be a 
gospel preacher. When one has these qualifica- 
tions he should be helped forward or ordained, and 
the brethren should contribute of their worldly 
goods to help such preachers in their ministration 
of the word. 

While the base and sordid ones preach for noto- 
riety, filthy lucre, or some such object, and the pay- 
ing of salaries furnishes a temptation to such charac- 
ters and encourages base men to preach for money, 
still that should not prevent those w r ho are fed in 
spiritual things from ministering to true gospel 
preachers of their carnal or worldly goods. Be- 
cause evil-minded men do preach for money and 
thereby bring reproach on the cause of truth , be- 
# ware that such conduct does not turn you from 
your duty to gospel preachers. There is the prin- 


eiple of coveteousneBS in yourself also to be watched. 
You will see some Baptists fond of frequenting 
grogshops, they do not care if their children go 
fishing on Sunday, or allow their children to do 
pretty much as they please, and themselves too, 
are very bitter on other denominations, but 
ask one of them to contribute some money for 
some purpose of the church, the poor, or some 
needy preacher, and you will hear the cry, mon- 
ey preacher, or some such objection. 

A true Baptist preacher of the gospel does not 
preach for mony or fame, but he needs food and 
raiment. A true Old School, or Primitive Baptist 
will not withhold help from such a preacher either, 
but will give of a ready mind as freely as a gospel 
preacher preaches of a ready mind. These things 
are to manifest who loves the truth. Will not a 
friend of the church of God cheerfully give of his 
worldly substance to a true servant of Jesus? Wo ? d 
he not be glad to do so? If one does not want to 
give to this glorious purpose he can find excuse, he 
can say there are men that preach, for money, and 
say that those called of God will preach if there 
is nothing given them, which is true. But does 
a friend of truth want to neglect a true servant of 
Jesus and disregard the teaching of scripture in 
this matter ? 

For when the oxen are strong to labor there is 
corn in the crib, and no breaking out in the streets, 
but peace and plenty in tue courts of Israel. The 
people thus blessed of God are happy. Yea, hap- 
py is that people whose God is the Lord. 



"Behold the pattern of the altar of the Lord which our 
fathers made, not for burnt offerings, nor for sacrifices; but 
it is a witness between us and you." Joshua 22 : 28. 

The word Ed is a witness between Israelites that 
the Lord is God. There is much need of such wit- 
ness in Israel. How many stones, altars and pil- 
lars-are set up in Israel to prove the faithfulness 
of God, and the wayward, evil, unbelieving hearts 
of Israel need all these witnesses. In our journeys 
raid conflicts how often must we seek the tabernacle 
of witness, and go to the hill Mizar or Hermon, or 
listen to deep calling unto deep at the noise of the 
water-spouts of great judgments, to quell the mur- 
murings of our stout and wayward hearts that they 
be still and know that the Lord he is God. Then too 
we need a standing witness to bind all Israel togeth- 
er. Some are on the East side Jordan, and more 
on the West side where the tabernacle stands, and 
these tribes are far apari How r is it known that 
they all abide true to each other in fellowship — 
because true to the God of Israel ? 

After the men of the two and a half tribes of 
Reuben, Gad and half tribe of Manasseh had help- 
ed their brethren faithfully in overcoming their 
enemies w r est of the Jordan, Joshua gave them a 
solemn charge to be faithful on the east side of Jor- 
dan, and not depart in anything from the service 

3D. 1SS 

of God, nor faithfulness to the other tribes. This 
they promised to do, and departed to their own 
country. By way of inquiry, why did they choose 
to settle on the east side of the Jordan, so far away 
from the place of general worship ? They had 
much cattle, and it was good pasture land. Then 
it was the first land they reached. They stop at 
the first resting place, and there they abide. Are 
there not some that do that now ? While they 
fight for Israel as good soldiers, yet they do not 
come across Jordan to live. They are not baptized 
with water, yet they are true Israelites as any. But 
they have much cattle, many v^orldy ties which 
they cannot give up. They love good pastures for 
their flocks. They want more latitude or looseness 
than is allowed to church members. •They will say 
I am not worthy to go over among you to dwell. 
If I do wrong over here I am outside of the true 
church, and you cannot get hold of me. Worldly 
policy or gain, caring for cattle is at the bottom of 
it. Yet they love the doctrine of God and will 
have no other. 

When they crossed back they said now it will 
come to pass in time that the children of our breth- 
ren on the west side of Jordan will say to our chil- 
dren, what have ye to do with the Lord God of 
Israel ? For the Lord hath made Jordan a border 
[between us, so our children shall cease from fear- 
ing God. So they agreed to build an altar, not for 
burnt-offering, nor for sacrifice, but that it might 
be a witness between us that we are one people. 


How could it be that ? By being just like the pat- 
tern given to Moses in the Mount. How do you 
know that another man is an Israelite ? By his hav- 
ing the same experience that you have, or his be- 
ing as you, thinking as you do, troubled as you are, 
rejoicing as you rejoice. For we cannot but fellow- 
ship such as are like ourselves, even though we can- 
not fellowship ourselves. Strange that when we 
cannot fellowship ourselves, yet we cannot fellow- 
ship another unless he is just like ourselves. 

An altar is a place of worship. Wherever you 
find the altar of the worship of the true and living 
God there is the witness of an Israelite. When 
Naomi saAv this in Ruth she received her in fellow- 

But it was reported to the other tribes that the 
two and a half tribes had built an altar over against 
the land of Canaan in the borders of Jordan, at the 
passage of the children of Israel. Then all the 
children of Israel gathered together to go up to 
war against these tribes : for they supposed it was 
intended by them to set up an opposition worship, 
and thus bring evil upon all Israel. For they 
knew if such a thing was done all Israel must suf- 
fer. How much one tribe is linked to another, or 
one church to another, or one member to another, 
or one brother to another in Israel. While there is a 
sense in which each church has its rights which 
may not be invaded, and has the exclusive manage- 
ment of its own affairs ; yet never so as to militate 
against another church, nor mar its beauty, nor 

ED. 135 

infringe on its rights. What belongs to one so con- 
cerns another that by each one doing right all oth- 
ers are benefitted ; but if one does wrong all others 
are endangered. If one member of the body suf- 
fers the whole body feels it, There is no people so 
linked and knit together as the tribes of the Lord. 
We may therefore appreciate the concern of all 
Israel at the report of this idolatry : for they well 
knew if true it would involve all Israel in deep 
trouble. But while hearing this report which mov- 
ed them to assemble for war, they acted wisely in 
first ascertaining the truth of the matter by send- 
ing good men and true. Phinehas the son of Ele- 
azer the priest, and ten princes, are sent to the two 
and a half tribes to enquire if this report was true. 
It may be a false report. Let us first ascertain 
this. Be slow to believe evil reports on your breth- 
ren. They sent good men to see. Do not send 
such as would bring an evil report just because 
they want it that way ; but send such as love truth 
and hate bribes. Do not send prejudice, or hatred, 
envy, or ill-will, or slander. A pastor of a church 
was once told by some brethren that a certain 
brother had damaged a man of the world grevious- 
ly without cause, by causing him to take away his 
fence where they had joined fences, compell- 
ing him (a poor man) in the busy month of July 
tp make a new fence, just because he was offended. 
The brethren believed all this and were ready to 
sieze him at once. The pastor said to them, have 
you ascertained whether this report is true or not ? 

136 ED. 

No, said they, we have not asked our brother, but 
we believe it is so. When they reached the meet- 
ing house this brother was there, and the pastor at 
once asked him if this report was true. He an- 
swered, not a word of it is true, for we have never 
joined fences. Then they had nothing against this 

Now when Phinehas and the ten princes visited 
their brethren and made known their grievance, 
the two and a half tribes answered that instead of 
building an altar to encourage separate, independ- 
ent worship, thereby causing a division, they had 
built this altar to prevent that very thing, and that 
is was a pattern of the one in Israel, not to offer 
sacrifices, nor burnt offerings on, but just to show 
as a witness that they were Israelites, and belonged 
with the other tribes. 

When this was proven to these messengers it was 
altogether satisfactory, and cemented them still 
more firmly in confidence and fellowship with each 
other, showing that neither Jordan, nor life, nor 
death, nor time, nor distance, nor forms, nor cere- 
monies, nor rites, can divide Israel, for God is in 
each Israelite, and Ed the altar of witness is erec- 
ted in each one, and they are all alike. 

When the tribes heard of this they meant no evil, 
but blessed God and did not intend harm: War 
was all gone from them. Love and confidence 
sprang up at once, and they harbored no evil at all. 
For when there is a basis of fellowship, as there is 
in Israel, when the people of God understand each 

ED. 137 

other and proper steps of discipline are taken, and 
occasions of offence are removed, then the skies are 
clear, and the land yields her increase, or love flows 
as freely from heart to heart as though it had nev- 
er been disturbed ; because the foundation or unity 
in Christ Jesus binds all Israel in fellowship and 
love. That abides ; so that although an Israelite 
should actually offend, yet when he repents and 
turns from his wicked way your love flows and con- 
fidence springs up as the fruit and proof of unity 
witnessed in the one altar of witness called Eel, 
which altar is found alone in Israel, and on the 
bank of Jordan or judgment. 



Before the death of Joshua he said, "I am old 
and stricken in age;" (See Josh. 23d chap.) How 
forcible the expression, stricken in age or stricken 
with years. It will surely weaken, stiffen and de- 
stroy ones body. It matters not how useful or great, 
active and triumphant a man may be he must go 
the way of all the earth. 

A review 7 of God's dealings is profitable. It is a 
trait of old people to indulge in retrospection. Mem- 
ory comes up and serves a pleasing duty, if one has 
been faithful, but a heavy one if the man has been 
wicked. Joshua reminds Israel of the way the 
Lord had led them, and what he had done for them 


and that not one of all his good words had failed, 
nor a single one of his promises been broken. What 
a pleasing thing to review the goodness of God led 
by that unerring wisdom and unfailing power. 
Joshua had divided by lot the nations that yet re- 
mained to be an inheritance for the tribes. He 
tells them the Lord their God shall expel them, 
and they should possess their land as the Lord had 
promised ; "Be ye therefore very courageous to 
keep and to do all that is written in the book of the 
law of Moses; that ye turn not aside therefore to 
the right or left. That ye come not among these 
nations — these that remain among you : neither 
make mention of their gods, nor cause to swear by 
them, neither serve them, nor bow yourselves un- 
to them." Josh. 23: (5, 7. 

Israel always fails of himself. The law makes 
that manifest, and shows the necessity of a surety, 
a redeemer, to deliver Israel. While they did cleave 
unto the Lord none could stand before them. One 
could chase a thousand and two put ten thousand 
to flight. For God can deliver whether with many 
or few. But Israel's tendency is to idolatry. We 
naturally have our false gods and creature wor- 

It would appear that Israel had been shown that 
these false gods were no gods. Had they not fail- 
ed to help or deliver their devotees ? When did 
these false gods deliver these Canaanites out of the 
hand of Israel? Why then should Israel trust to 
any of these false gods after the true God of Israel 


had shown his great power over all of them ? But 
the Israelites would go after these false gods, and 
would worship them, and these £alse gods would 
become snares and traps to Israel, and eat up their 
substance and waste and impoverish their land. 

How is it with us ? Do we forsake the true God? 
While we are ready to promise allegiance to God, 
and in the day of his great deliverance do worship 
and give him the glory; yet how easily are we be- 
set with sin and cast down, and stript of our peace, 
and bereft of our joys, and led captive. These Ca- 
naanites in the land, these lusts of the flesh, how 
they entangle and rob us of our comforts, and spoil 
our vines that have tender grapes. This old man 
is a terrible enemy, whether in deceitful lurking 
in ambush, or as the roaring lion devouring his 
prey. What are your members which are on earth? 
Not the members of some far off enemy with whom 
you have no dealings, but your members which are 
on earth. They are "fornication, uncleaniiess, in- 
ordinate affection, evil concupiscence, and cove- 
teousness which is idolatry." Col. 3: 5. This is 
the old 'man whose deeds are anger, wrath, mal- 
ice, blasphemy, filthy communication out of your 
mouth. Col. 3: 8. There could not be a worse 
enemy left in the land of Canaan. He can be 
managed only by putting him off, and by hav- 
ing put on the new man which is renewed in 
knowledge after the image of him that created him. 
His members are bowels of mercies, kindness, hum- 
bleness of mind, meekness, long-suffering : col. 3 : 


12. We know that when Israel walks after the 
flesh they die. Look for instance at the Jews. 
They worshipped idols. They inter-married with 
the Canaanites. They forsook the true and living 
God, and their land was polluted and spewed them 
out, and they are scattered throughout the earth. 
Every gracious promise and every needed blessing 
that God promised was given to the obedient Isra- 
elite and every curse he denounced was visited on 
the disobedient Israelites. God's word is as true in 
the one case as in the other. There is no differ- 
ence. Every word of God is true, whether as to 
blessings or punishments, good things or evil things, 
and this is illustrated in the type and is a reality. 

In the gospel sense this is verified : for the chris- 
tian that now walks in the obedience of faith enters 
into the goodly blessings of Israel, while every one 
that serves the flesh shall of the flesh reap cor- 
ruption. It is on this line of blessing or cursing, 
commendation or reproof, approbation or rebuke, 
that all the promises, exhortations, warnings and 
reproofs of the gospel are addressed to the people of 

There is nothing more enervating and deceitful 
than the delusions of the flesh, the Delilahs and 
flatteries of false religion, and idle gods, the en- 
chantments of vain imaginations, and the gins and 
traps set by satan in this way to ensnare Israel. 

In vain does the fowler spread his net, or set his 
trap, in the sight of the bird. A decoy is artfully 
concealed in some place frequented by birds. It 


looks nice and tempting like it might be a good 
shelter, a pleasant retreat. Its dangers are studi- 
ously concealed. Its bait is temptingly displayed. 
No enemy appears in sight. All is fair and bright 
and the unsuspecting bird is tempted by the deli- 
cious morsel set as a bait enticing it to eat. The 
unwary bird is charmed and suddenly entrapped, 
and then it may flutter and cry in vain for relief. 
It is shut up and at the mercy of the fowler who 
aims at nothing better than to take its life. So Is- 
rael is charmed by these traps and snares left in Is- 
rael on purpose. For since Israel did not expel 
these Canaanites they were to be left as traps and 
snares to scourge them. Ah how our sins, our 
fleshly lusts as deceitful as the fowler, ensnare us. 
As the serpent charming one and spreading out his 
most enchanting scenes of pleasure and delight to 
the flesh, and fascinating the unwary, thus com- 
pletely getting the power over him: as the strange 
woman whose ways are moveable that she be not 
discerned, who flatters with her words in the attire 
of a harlot, and subtle of heart, or with good words 
and fair speeches, she decoys the man void of un- 
derstanding, and he goes as the ox to the slaughter 
or the fool to the correction of the stocks and is en- 
trapped. Then he is helpless and cannot escape, 
but is bound hand and foot, and swallowed 
up by the serpent charmer, or imprisoned by his 
captor who robs him of all his peace and comfort. 
How foolish then he sees his course* has been and 
his comforts are gone. 


It should be observed that it was Israel that sin- 
ned and they had no excuse for it, nor did a true 
Israelite ever plead any excuse for his transgression 
nor charge God foolishly. But as David, the re- 
penting Israelite would say, "Against thee, thee on- 
ly have I sinned, and done this evil in thy sight ; 
that thou mightest be justified when thou speak- 
est, and be clear when thou judgest:" Psa. 51: 4. 

No theory of truth can exonerate the transgress- 
or from his guilt, nor charge God as the author of 
sin. Your conviction of sin teaches you that if you 
are damned it is just. Let God be true, but ev- 
ery man a liar. Jesus came to destroy the works of 
the devil which he does when he destroys sin and 

Man's vain theories of sin show his own folly and 
shame. It was sin in Israel to trangress God's ho- 
ly law. Nor does God tempt man to sin. Let no 
man say when tempted that he is tempted of God. 
When he is drawn away (from the truth) of his 
own lusts then he is tempted, and when lust is con- 
ceived it brings forth sin, and sin when finished 
brings forth death. 

Predestination directly and expressly concerns 
the salvation of the elect of God, though it so em- 
braces all events that all things are made subservi- 
ent to the great end of the salvation of all whom 
God foreknew, and nothing can defeat that purpose; 
for we know that all things work to-gether for 
good to them that love God, to them who are the 
called according to his purpose. 


One enduring effect, because necessarily the truth 
of the operation of the law that came by Moses, is 
to show that by the deeds of the law shall no flesh 
living be justified, for by the law is the knowledge 
of sin. The giving of the law, the conduct of the 
Jews, their increasing wickedness, and their aban- 
donment by the Lord God, after teaching them 
line upon line and precept upon precept, and his 
most wonderful display of marvelous power show 
that man cannot by the deeds of the law ever be 
justified. Nor was the Lord disappointed or frus- 
trated in this, but it is to show man what a sinner 
he is, and to cause him to see and feel the need of 
the Redeemer of sinners to save him from his sins. 
For by grace are ye saved through faith, and that 
not of yourselves: it is the gift of God; not of works 
lest any man should boast; for we are his workman- 
ship created in Christ Jesus unto good works which 
God hath before ordained that we should walk in 
them. For the law came by Moses, but grace and 
truth came by Jesus Christ. 

Again, the Jews are a despised and scattered 
people, some of them in all countries, separate from 
the nations, every ones hand against them, without 
any temporal or political government, or nation ; 
yet they do not intermarry with any other nation 
nor imbibe their habits, but retain their race char- 
acteristics, and genealogy; such a thing having nev- 
er been known of any other race, a standing mon- 
ument of the truth of the bible, also a type now be- 
fore us of the church of the true and living God, 


which church retains the marks and course of the* 
true church, the ancient landmard, contending ear- 
nestly for the faith once delivered to the saints, and 
refusing to intermarry with the other denomi- 
nations; hated of all, evil spoken of, persecuted, 
scattered everywhere, only a few in any one place, 
without a visible worldy head or great organization, 
held together by the common, mutual faith of all, 
preserved by divine power, a miracle to all nations 
that they do not become extinct ; and beset with 
sore temptations which often become a snare and a 
trap to them ; suffering more than all others for 
wrong-doing having their evil things here; remem- 
bering how much better it was with them in for- 
mer days, when the candle of the Lord shone upon 
them, and the dew lay all night on their branch, 
feeling that they have left their first love,, and have 
not attained unto the days of the years of the life 
of their fathers, with their harps hung on the wil- 
low in the land of Babylon, but they cannot forget 

Nor can they ever escape, as the bird out of 
the snare of the fowler, until the Lord turns their 
captivity and fills their mouth with laughter, then 
they sing the Lord's song. Nothing so much 
cures them of idolatry as such captivity in Baby- 
lon, and their return, under the glorious deliver- 
ing power of God, into their own beloved land. 



"And if it seem evil unto you to serve the Lord, choose 
you this day whom you will serve; whether the gods whom 
your fathers served that were on the other side of the flood, 
or the gods of the Amorites, in whose land ye dwell: but 
as for me and my house, we will serve the Lord." Joshua 
^4 : IS- 

In the eventful times of the last days of Joshua 
he gathers all the tribes of Israel together to She- 
ehem. It is good for Israelites to be gathered to- 
gether in solemn worship. Neglect not the assem- 
bling of yourselves together as the manner of some 
is. It is good for brethren to see each others faces, 
and speak to each and to themselves, in psalms and 
hymns and spiritual songs. Joshua calls for the el- 
ders of Israel, and the leaders of the tribes, and 
their judges and officers, and they presented them- 
selves before the Lord. None are too great or too 
small and obscure to come together thus. Israel- 
ites love each other, Hereby shall all men know 
that ye are my disciples if ye have love to one an- 
other; and this love welcomes the humblest and 
poorest to inherit the throne of glory with princes. 

When Israel is thus gathered what is the topic of 
their talk, the object they laud ? Do they speak of 
what wonderful things they have done ? Go to an 
assembly of a worldly sort and listen to their ha- 
rangues to find out what is their theme. What is 
it? Something great they have done, or intend to 

10 " 


do. Go and listen to the speeches of an assemblage 
of some other denomination calling themselves 
christians, and hear what they discuss or speak of. 
What is it? It is some great matter they have ac- 
complished, and something still greater they are 
going to do for the Lord. For they say the Lord 
is dependent on man, and looking to man to help 
him do his work. They say we should come and 
help the Lord against the mighty. But when the 
Lord said to Israel, come up to the help of the Lord 
against the mighty, who was in need ? It was not 
the Lord who was in distress, but it was Israel that 
was in need of help, and was exhorted to come to 
the help of the Lord, or to the help which the Lord 
gives, and not help the Lord. What a difference 
there is between coming to help the Lord, and com- 
ing to receive the help which the Lord alone can 

How is it when the Israelites are gathered be- 
fore the Lord? What do they talk of? Is it of 
what great things they have done or expect to do 
for the Lord? No, Jesus said to one, go home to 
to thy friends and tell them what great things the 
Lord hath done for thee, and hath had mercy on 
thee. Usually when they are gathered it is to re- 
count, or for some true Israelite as Joshua, to re- 
hearse in their ears the great and wonderful deal- 
ings of the Lord with them in the past history of 
their lives; (see Joshua 24 : 2-14,) as in 'this case, 
wherein Joshua recounts the wonderful doings of 
the Lord in separating them from the heathen, 


and delivering them out of the hands of. their ene- 
mies, and bringing them into the land of Canaan. 
Do you notice that God's servants often thus re- 
hear- e the doings and dealings of God in saving 
Israel ? See how often Moses does this, and the 
prophets do this, and likewise the Apostles recount 
the doings of the Lord with Israel. Is not this 
done too in gospel preaching ? As Joshua showed 
and told them that God called them out of the 
heathen — called Abraham as Isaiah said (Isaiah 
51 : 1-2,) and separated him, or the Lord chose his 
people and led them about and instructed them, and 
as an eagle spreadeth abroad her wings, taketh her 
young, and beareth them on her wings, so the Lord 
alone did lead him and no strange god was with 
him. It is ever thus in preaching Christian exper- 
ience, or recounting and rehearsing in the ears of 
Israel the mighty acts of God. This too is not done 
merely one time or twice in preaching, but it is told 
again and again. Go tell John again that the lep- 
ers are cleansed, the blind receive their sight &c. 
Often this is done, it is in this way the flock is fed,, 
and the people of God are reminded that this is the 
Lord's work, and it is marvelous in their eyes. Their 
pure minds are thus stirred up by way of remem- 
brance. But zion said, "The lord hath forsaken; 
me, and my Lord hath forgotten me 5 ': (Isa. 46: 
14.) So the Lord so often calls her attention to 
what he has already done, showing that he that hath 
delivered doth deliver, and thus we are saved by hope. 
A common complaint against the preaching of 


Old Baptists is that they always preach what the 
Lord lias done, or preach experience, and that they 
go too far back in this matter. Well, is not this 
according to the type? This is the Lord's doing 
and it is maryelons in our eves. Yea, the Lord's 
servants go very far back in rehearsing what the 
Lord hath done, and how he has delivered and 
saved his people with a mighty hand and out- 
stretched arm. If we do the same thing are we 
not following in the ancient landmark ? Ask for 
the old paths wherein is the good old way. If thou 
knowest not go thy way forth beside the footsteps of 
the flock, and f^'^ thy kids beside the shephei 
rents. These tents are good feeding places. 

There is also another thing notable in this gath- 
ering of the people of God who worship before the 
Lord. What is that ? Is it to recount what great 
things Israel has done or expects to do .' No in- 
deed, but it is to 'he told of their evil doings and 
their departures from the living God. o be 

-told how they have rebelled and linst 

light, and have departed from the true and living 
God, and are sinners before him ; but that his 
mercies endure forever, and he afflicts those he 
loves, and when they suffer and are distressed then 
they will remember God and pray unto him, and he 
will hear them and restore his mercies unto them 
as of old. 

Another thing to be noticed in these gatherings 
is, that a foundation for exhortation to obedience to 
God arises from his great goodness, for his great- 


ness is shown to Israel in Ins goodness. Because 
God has given to Israel this goodly land of prom- 
ise that they did not labor for, and cities to dwell 
in that they did not build, and vineyards to gather 
fruits from which they did not plant, therefore 
they should fear and serve the Lord in sincerity 
and in truth, and put away the gods which their 
fathers served on the other side of the flood, (See 
Joshua 24 : 13,14) ; or because you are saved by 
grace through faith, and that not of yourselves., 
therefore love and serve the Lord in reality. If the 
tree be g;ood its fruits must also be good. The high- 
est incentive to love, trust and serve God is found 
in the truth that we are already saved. Ye have 
not chosen me, but I have chosen you and ordained 
you, that ye should bear fruit, and that your fruit 
should remain. We love him because he first 
loved us, He to whom much is given of the same 
is much required. 

Joshua knew though that these Israelites had 
strange gods, for that is the nature of man. There 
is nothing that man is more prone to than idolatry. 

Their fathers served strange gods beyond the 
flood. Terah the father of Abraham and Nahor 
served strange gods. That was on the other side' 
of the flood. Literally and actually Terah lived 
after the flood in the days of Noah. The strange- 
g;ods that he served though may have been such as 
w T ere served before that flood. Abraham crossed the 
great flood of the river Euphrates in leaving the 
land of his nativity and coming into the land of 


Canaan. These strange gods of the other side of 
the flood were still with this people. How hard 
they are to put away and forget. Their fathers 
served these gods in Egypt, and Aaron fashioned 
such a god for them at Mount Sinai, and they said 
these be thy gods, O Israel, that brought thee out 
of the land of Egypt. What a lie! 

Joshua exhorts Israel to put away these strange 
gods and serve the true and living God. 

But he says, if it seem evil unto you to serve the 
Lord then you can choose between false gods, or be- 
tween the gods of your fathers, or the gods of the 
Amorites in whose land ye dwell. Joshua does not 
say choose you this day whom ye will serve, as if 
to say you can choose between the true God and 
false gods which ever you please, (See Josh. 24: 
15.) He does not say that the same mind that 
would choose a false god can choose a true God, or 
would ever do so. Will a man who has a mind to 
steal with that same mind hate stealing? Ye Can- 
not serve God and mammon. A man cannot serve 
two masters. How could the same mind that chooses 
or loves to do evil choose or love to do good ? Is 
not a man a free agent? If lie is an agent how is 
he free, and if free -how is he an agent? He can 
serve another with freedom if the mind of the 
one he serves is so in him that he loves to do t\w 
will of his superior, for then it is free service; for 
then he is doing what he wills or desires to do. — 
God works in his people both to will and to do, 
and thev are free to serve the Lord as his freemen 


whom the son has made free. 

The devil, the prince of power of the air, is the 
spirit that now works in the children of disobe- 
dience, and Jesus says ye are of your father the 
devil and his lusts ye will do. 

When preachers say to one dead in trespasses 
and sins, " choose you this day whom ye will 
serve," what choice do they give their hearers? 
They give them a choice between false gods. For 
Joshua says, " And if it seem evil to you to serve 
the Lord, choose you this day whom you will serve ; 
whether the gods which your fathers served which 
were on the other side of the flood, or the gods of 
the Amorites in whose land ve dwell :" Josh. 24 : 
15. All these gods are false. It does not matter 
which you take. It is all sin. A man who has a 
mind to do evil, or to whom it seems evil to be 
sober, might choose either whiskey or brandy to get 
drunk on, or mix them and get drunk on both. 
With the same mind or spirit though that prompts 
a man to do evil he will not choose the good and 
abhor the evil. People choose according the spirit 
or principle that is in them. If one loves Israel 
he will do as Moses did, namely turn his back on 
Egypt with its treasures, and choose to suffer afflic- 
tion with the people of God, because he by faith sees 
the reward or recompense which he loves. Men 
choose that which to them, all things considered, 
appeai-s the best. Judas chose to betray Jesus be- 
cause he loved money. Mary chose to sit down 
at the feet of Jesus and hear his words, because she 


saw that was the good part. So people show the 
the spirit that is in them by their choice. Solomon 
chose wisdom in that dream because the spirit to 
choose that was in him, or because he desired wis- 
dom. They that seek the Lord shall find him, but 
we never seek that which we do not want, and if 
we seek him it is because we have the spirit or de- 
sire for good in us. 

But does not Moses say, I set life and death be- 
fore you, therefore choose between them, choose life 
and live, or choose death and die, choose between 
them? No Moses says, (See Deut. 30 : 19,) I set 
before you life and death, blessing and cursing, 
therefore choose life. But that is not giving a 
choice between good and evil. If I say a life of tem- 
perance will preserve your health, and a life of 
drunkenness will destroy your health ; there! 
choose temperance, that does not give one a choice 
between sobriety and drunkenness. 

But does not Elijah say, you can choose between 
the Lord God and Baal? No, he does not give a 
choice between them : but he says, "How long halt 
ye between two opinions ?" If the Lord be God fol- 
low him; but if Baal follow him." 1st Kings 18 : 
21. There is no choice between the two, but the 
command is to serve tue true God. To give one a 
choice between two, gives him liberty of taking ei- 
ther. Does the true God thus exalt false gods so 
as to put such equality between him and them ? If 
you give a man a choice to do as he pleases why 
blame him for exercising that choice ? 


T 53 

But are not men responsible for their conduct ? 
Certainly. God will bring every secret thing into 
judgment, whether it be good or evil. Therefore 
men should choose that which is good and reject 
the evil. The whole duty of man is to fear God 
and keep his commandments. 

Joshua says as for me and my house we will serve 
the Lord. Joshua is typical of Jesus and his house 
of the chosen people of God who are called and 
faithful. It is in their mind to serve God. They 
know that these idols are no gods, but the work of 
nothing but men's hands or of their vain imag- 
inations. For while there be °;ods many and lords 
many, to us there is one God and Father of whom 
are all things and we are of him, and one Lord Je- 
sus Christ by whom are all things and we by him. 
For much as men may say that Jesus was merelv 
a good man, and not divine, not God, we feel the 
necessity of one greater than man to redeem us. 
O nly the blood of the Son of God can cleanse from all 
sin, and hereby know we that he is of God and we 
are in him that is true, even in his son Jesus Christ. 
Neither is there salvation in any other. For there 
is none other name under heaven given among men 
whereby we must be saved. Peter said, Lord to 
whom shall we go ? There is none other to whom 
we can go. Jesus alone has the words of eternal 
life. Whom have I in heaven but him. He is the 
chiefest anions ten thousand and the one altogether 
lovely. We have no mind to go elsewhere. Thy 
people shall be willing in the day of thy power in 


the beauties of holiness. One thing is sure, that 
the Lord's people are made willing to choose Jesus. 
For the rod of his strength comes out of Zion and 
grace is poured into his lips, therefore God has 
blessed him above his fellows, and therefore do the 
virgins love him ; Psalm 110. When the eyes of 
ones understanding are opened to see the beauty of 
Jesus he also sees his own vileness, and gladly 
does he choose the Lord and serve him in single- 
ness of heart. When he makes confessions which 
is often, it is his chief complaint that his service is 
so poor and faint. He would gladly serve in great 
faithfulness : but while the spirit is willing the 
flesh is weak. Let others choose the road to death, 
but the child of God will serve the Lord. Jesus 
keeps and rules or lends his house and his people 
shall serve him. 

But the Israelites reply to Joshua, God forbid 
that we should forsake the Lord and serve other 
grods. It is the Lord that has delivered us and we 
will serve him. How ready man is to promise 01 
vow that he can and will serve the Lord, not know- 
ing that he is carnal, that the carnal mind is enmi- 
ty against God and not subject to his law, neithei 
indeed can be. 

Those people the least inclined or the least able 
to pay their debts are often the loudest and quick- 
est to say we will certainly pay. Man that trusts 
to his own judgment and walks in the light of bl- 
own eyes, or in his own supposed strength, will say 
I can do this or that thing, I can do so and so, if I 


will only make up my mind to do it, and I can 
make it up to do it when I want to do it. How 
soon will a man make up bis mind to do what he 
does not want to do? How long will it take a man 
to do the thing he will not do ? Jesus says, ye will 
not come to me that ye might have life. 

"When one begins to see he has no power of 
himself there is far more hope of him. A christian 
must know that without Jesus he can do nothing, 
and that no man can come to Jesus Christ, except 
the Father draw him.- It is" true that every one 
that comes to Jesus shall be received. If it could 
be said truly that ever a soul did come to Jesus for 
salvation and was rejected of him, it were enough 
to put heaven in sorrow and hell in rejoicing. 

We ought to say if the Lord will, we will do this 
or that thing. For what is our life ? It is a vapor, 
a breath merely, held in being by the power of God. 
To be sure no power can destroy us while the pow- 
er of God helps us, but that instant the power of 
God is withdrawn no other power can give us life 
one moment. 

Joshua said unto the people, ye cannot serve the 
Lord for he is a holy God, (See Joshua 24 : 19.) 
We cannot serve God save by faith. By the law 
is the knowledge of sin. Jesus only could fulfill 
the law. It is therefore only by the faith of Christ 
that we can serve God. In Jesus the holy law is 
fulfilled. He that walks by the faith of Jesus only 
is just. Faith works by love and love is the fulfill- 
ing; of the law, For the end of the commandment 


is charity out of a pure heart, and a good conscience, 
and faith unfeigned. 

We cannot of ourselves serve God for he is a 
holy and jealous God. Joshua knew this, and he 
knew that their hearts were prone to evil. 

While it was true that the Israelites who lived 
in Joshua's day served God, and those that out- 
lived him, and Judah led in the conquest of the 
Canaanites: for Judah, a type of Jesus, sets forth 
in Judah the praise of God in leading forth in the 
conquests of the enemies of Israel ; yet how soon 
do the Israelites depart from the living God and 
backslide. The history of the people of God in 
all ages is an illustration of declension, backsliding 
and departing from the living God. When some 
great and divine event that deeply impresses and 
exercises them unto trust they give God glory and 
serve him for awhile. When God raises up some 
wonderful deliverer, such as Joshua, they will in 
his day servo God. But ho v soon are these great 
events forgotten or the examples of valiant ser- 
vants quite erased from their minds, and they re- 
lax into slackness. They soon begin to sleep and 
fail to watch. But the devil never sleeps. S 
he sows tares among the wheat. They spring 
at first looking like wheat.. Heretics arise and 
slyly sow their false doctrines. Some belii 
them and are snared. Ambitious men as leaders 
begin to arise. The love of many waxes cold. The 
power of God is denied or not felt. Human power 
and merit is preached. Man's ability to do great 
things is taught. Because iniquity abounds, the 

I 1 'HA T CHOICE" 1 5 7 

love of many waxes cold. Different sects spring 
up, some believing one thing and some another. 
Money becomes a ruling factor. Power is sought 
and exercised. Worldly learning and human great- 
ness are greatly sought. The babe wrapped in 
swaddling; clothes and lying in a manger is sought 
to be dressed in silk and nursed in a palace, but 
instead of Jesus what an idol is exalted. 

Look at the denominations professing to be chris- 
tians now on earth, while not a word of the bible 
authorizes it. 

When iniquity thus abounds, and the love of 
money or honor rules as it does in this wicked age, 
and when instead of worshipping God and ascribing 
all power to him, men are claiming that great pow- 
er to themselves, the true church of Jesus Christ is 
reserved and hid as it was in the days of Elijah. 
Where is the Lord God of Elijah now ? When 
the Son of man cometh shall he find faith on the 

How long and dreary the seasons of captivity 
have been, while the ways of Zion do languish and 
none come to her solemn feasts. 

But in the midst of wrath God remembers mer- 
cy, and he again visits his people. Yea, he hath 
not left himself without a witness. He hath raised 
up a horn of salvation in Israel, a standard and en- 
sign to the people, and in his name shall the Gen- 
tiles trust. 

When Jesus appeared in the flesh there were 
many factions of the Jews, each one claiming to be 


the true worshippers of God. Here were the Phar- 
isees esteeming themselves more righteous than 
others, and they were very popular with the lead- 
ers and chief men. There were the Sadducees al- 
so, and the Essenes. Did Jesus own any of these 
sects among the Jews as his church? Not one of 
them. Where was his church found? Certainly 
not among; any that thought themselves wise and 
righteous, or that were so esteemed by the spirit of 
the world. 

How will it be when Jesus comes again ? Is God 
the author of confusion? Is it true that different 
sects denying the power and word of God, having 
far departed from the faith and examples of the 
bible, can be the true church ? There is one Lord, 
one faith, and one baptism in the true church of 
Christ, which sets forth the burial and resurrection 
of Jesus Christ. There is one God and Father of 
all, and in you all, even as ye are called in one hope 
of your calling, because there is one body and one 
Spirit, Eph. 4: 4— (5. 

So that all are not Israel which are of Israel, but 
in Isaac shall the seed be called. That is the chil- 
dren of promise are counted for the <vcd. Much 
chaff and some wheat might represent the case. We 
see that in ancient Israel the type that many were 
called but few chosen. How few of the Jews as 
compared with the nation were saved? It was a 
remnant according to the election of grace ; for tho' 
Israel be as the sand of the sea in numbers only a 
remnant shall be saved: Rom. 9. 27. 


Notwithstanding blindness is happened unto Is- 
rael, yet the Jews are beloved for their fathers' 
sakes, and after the fulness of the Gentiles shall 
have been brought in God will turn ungodliness 
from Jacob, and he will bring in the elect of the 
Jews into the gospel kingdom and so all Israel 
shall be saved. 

These types of old and this confusion now among 
those professing to be the people of God should 
warn us and induce us to ponder well our steps, 
and watch as well as pray, for as a thief shall the 
Son of man come, and who shall abide the day of 
his coming? 

Joshua dies in a good old age full of years and 
honors more substantial and enduring than monu- 
ments of brass, having served faithfully in his day 
and generation. A life full of faith and obedience 
as was his is a most wonderful blessing, embalmed 
not only in the hearts of the people, (for that is as 
nothing when put by the side of the favor of God,) 
but also beloved of the Lord. To live the life that 
we now live in the flesh by the faith of the Son of 
God is the best and sweetest of all. To obey God 
is more than sacrifice or praise and emoluments of 
men. The answer of a good conscience towards 
God is a pearl of great price. Such as live right- 
eously do not see death. Jordan is driven back 
and they pass over dry shod. Jesus said he that 
keepeth my sayings shall never see death. It is a 
perfect translation out of the darkened state of 
mortality into the bright eternity of blessed rest 


and peace, divine knowledge, freedom from sin, 
mortality, sorrow and death, where the light of the 
Lord is the brightness of the soul, and the smiles 
of the Lrod is its feast. 

The Jews are the most noted race of men. Every 
writer of the Old Testament and the New one was 
a Jew ; every prophet was a Jew ; every apostle 
was a Jew ; Jesus was a Jew as born of woman, 
or was of the seed of David according to the flesh. 
The Jews had much advantage every way ; Rom. 
3:1, 2. Yet we see how they acted when Jesus 
the heir comes to them. They say this is the heir, 
come let us kill him that the inheritance may be 
ours. They reject their king, they conspire to kill 
him ; while it is not lawful for them to put any 
man to death, yet they deliver him into the hands 
of the Gentiles (Romans) who crucify him, so that 
Jews and Gentiles together act and with wicked 
hands kill the prince of life. No less guilty are 
they because the Son of man went as it was deter- 
mined before hand that lie should go. 

Are these the children of Abraham who saw the 
day of Christ and was glad ? Are these the children 
of those Israelites that Moses led out of Egypt and 
to whom he spake saying, a prophet shall the Lord 
your God raise up unto you of your brethren like 
unto me, him shall ye hear in ail things ? 

Are these who kill Jesus the children of those 
people that Joshua leads so wondrously into the 
promise land ? Are these that reject the Son of 
God and prefer a noted robber the children of those 


people king David reigned over, and to whom he 
spake so sweetly of his Lord that should sit on the 
right hand of God and reign forever ? Are these 
that crucify the Son of God the children of those 
Israelites for whom Solomon built that wondrous 
temple of worship, a type of the body of Jesus ? 
Are these Jews that said away with the Son of God 
the descendents of Rachel who weeps for her chil- 
dren and will not be comforted because they are 
not ? Are these Jews that say his blood be on us 
and our children — the children of those Israelites 
to whom the prophets spoke in such lofty strains 
of his glorious reign of grace and glory ? Are 
these the children of those Israelites that saw the 
high priest shed the blood of lambs' for sprinkling 
their altars and the people to signify the shedding 
of blood, who now cry out crucify him, crucify 
him ? Are these the children of those Jews that 
saw the mighty miracles of God, witnessed by no 
other people, that now demand that he must die 
who made them and wrought all those miracles ? 
Yes, and they are the Jews that saw his miracles 
and heard his words, who spake as no man ever 
spake. How strange, passing thought! Does it 
not show us the wickedness, blindness, and utter 
perversion of those who, once exalted to heaven as 
Capernaum was, are now cast down to hell, for the. 
wrath is come on them to the uttermost. How fal- 
len, how fallen the Jewish race! 

Let not the Gentiles boast. By faith we stand. 
By the grace of God we are what we are. When 



left to themselves to follow their own blind will be- 
hold how men act. How much safer to be led by 
the Spirit of God. But is not this exhibition of 
Jewish corruption and downfall, and the destruc- 
tion of their temple, and the greatest evil visited 
upon them known on earth, a type of man, wheth- 
er Jew or Gentile, as he shows his vile and pollu- 
ted character, whose sins have crucified the Son of 
God, and who as the old man, the body of this 
death is manifested waxing worse and worse as the 
course of sin runs its deathly length, and decay as 
of a carcass sets in, ending in sorrow and death? 
For take a child of God, and what do you find in 
his carnal mind and old man, but a body of death, 
a cage of unclean birds, a desperate case of sin en- 
ding in sorrow and death ; while that which is born 
of God flees to the mountain of God's holiness as 
the elect of God and is safe. Paul says, "Oh 
wretched man that I am, who shall deliver me from 
the body of this death." We know that if the 
earthly house of this tabernacle be dissolved we 
have a building of God, a house not made with 
hands eternal in the heavens. For in this we 
groan. In the world ye shall have tribulation. 
The christian has his evils here in the flesh. The 
work of sin under the power of the law works death 
in us, and this answers to and is the fulfillment of 
the type of the Jew in his cast-off and sorrowful 
condition as the just result of sin. But we choose 
to suffer this affliction that we may obtain that bet- 
ter resurrection. 



"And the bones of Joseph, which the children of Israel 
brought up out of Egypt, buried they in Shechem, in a par- 
cel of ground which Jacob bought of the sons of Hamor 
the father of Shechem for a hundred -pieces of silver ; and 
it came the inheritance of the children of Joseph." Joshua 
24 132. 

The Israelites were a people careful of their dead 
and their burial places. It was a great reproach 
in Israel to give one the burial of an ass. No bet- 
ter use would the Pharisees put the price they paid 
for Jesus to than the purchase of a potter's field to 
bury strangers (poor and lonely creatures without 
homes,) and in a potter's field, the lowest kind of 

When Abraham stood up before the children of 
Heth and with princely conduct and magnamity 
bought a- cave with its appurtenances, the first 
named instance in the world of a land purpchase, 
it was to bury his dead out of his sight. The field 
and cave with its woods was secured to him in fee- 
simple or forever as a burial place. A true Jew 
never tolerated the loose habit of allowing graves 
to be exposed and neglected, but they were held in 
high esteem because they respected and cherished 
the memory of the dead, not worshipping them, 
but they were embalmed in grateful remembrace. 

Abraham buries his dead out of his sight and 
mourns for them. Abraham is himself buried there. 
When Jacob is done foretelling the character and 
destiny of his sons, he gives commandment where 
he shall be buried, and where is it ? Is it just any 
where, it making no difference where ? No, indeed. 


His mind runs to that cave in the field of Machpe- 
lah where they buried Abraham and Sarah his 
wife, and where they buried Isaac and Rebekah 
his wife, and where he buried Leah ; and there he 
commanded his sons to bury him ; and he gathered 
up his feet into the bed and yielded up the ghost, 
and was gathered unto his people. To thus depart 
is better than the day of ones birth. He was 
gathered unto his people. That means more than 
to be buried beside his fathers or kindred. God 
is not the God of the dead, but of the living. 
He is the God of Abraham, Isaac and Jacob: 
for all his people live unto him. When a child of 
God approaches near the sunset of his day on earth 
his mind is taken from earth, and some of them 
are favored with views of their kindred long ago 
gone from earth. 

The burial place of Joseph, namely Shechem, is 
a noted place in Israel. It is the place to which 
Abraham first came when he left his own country 
and his people; (Gen. 12:6,) as he entered the 
land of Canaan. It was here that Jacob bought a 
parcel of ground of Hamor, the only land that 
Jacob appears to have owned, and that was given 
to Joseph, and there Jacob erected an altar to the 
God of Israel. It was here that Joseph was sent 
to see how his brethren did as they fed their father's 
flocks. Jacob's well also was there (see John 4 : 
5, 6.) This then was a dear spot to the Jews. 

The most wonderful one that ever walked on 
this earth once, wearied with his journey through 


Samaria, rested as lie sat on this well. No scene 
can be painted that is so lovely as this one of Jesus 
resting on Jacob's well as his disciples are gone to 
buy (not beg) meat. A woman of Samaria, a peo- 
ple with whom the Jews would have no dealings, 
came to this well to draw water. " Jesus said to 
her, give me to drink." What, can a poor Sama- 
ritan woman, an ignorant worshipper not of the 
true God, give to him who made t£e sea and the 
dry land ? Does he who rides upon the wings of 
the wind, and makes the clouds his chariots, walk 
as another man on earth, and become wearied and 
ask clriuk of a woman of Samaria ? For an ordi- 
nary Jew would scorn to ask drink of a Samaritan 
woman. The woman herself is surprised that a 
Jew should thus condescend. Evidently there was 
nothing in the ordinary appearance of Jesus as a 
man, looking merely at his form, to cause one 
seeing only with nature's eyes, and hearing only 
with nature's ears, to suppose that he was anything 
more than another Jew. What will ye see in my 
beloved more than in another beloved ? She knew 
nothing of the gift of God and who it was talking 
unto her. For Jesus said, if she had known who it 
was talking with her she would have asked of him, 
and he would have given her living water. The 
woman takes no other than a natural view of the 
matter yet, for she said, the well is deep, and you 
have nothing to draw with. Are you greater than 
our father Jacob who drank of it himself, and 'his 
children, and cattle? This was a great well to her.. 


Samaritan as she was she loved Jacob and this 
well, and this was enchanted ground to her. Nor 
did she suppose he could be as great as was Jacob 
who owned this well and drank of it. 

But Jesus never fails with an heir of grace. 
His words pierce the thick veil of ignorance, and 
empty all the vessels of mercy of all their filth. 
Jesus said, " Whosoever drinketh of this water shall 
thirst again : But whosoever drinketh of the water 
that I shall give him shall never thirst : but the 
water that I shall give him shall be in him a well 
of water springing up into everlasting life : " John 
4 : 13, 14, The woman desires this water that she 
may not be troubled any more to come to Jacob's 
well to draw water, nor thirst any more. Not yet 
does she know Jesus. To relieve herself of natural 
thirst and further need of labor in drawing natural 
water is all she yet sees or desires. 

" Jesus saith unto her, go, call thy husband, and 
come hither." 

This comes near to her. For now her shame be- 
gins to appear. She has no husband, and worse 
than that she has had five husbands, and now the 
one she has is not her husband. Guilty of false liv- 
ing, guilty in her own conduct, she knows one 
thing and that is he has told the truth. There is 
nothing that so convinces a sinner of the divine 
character of Jesus, or that there is a God, as to be 
shown his own guilt. No argument, reasoning, 
speculation, display of power or glory will so strip 
and humble a sinner and convince him who Jesus 


is as to be told and shown by Christ his own guilty 
deeds, or to have all things he ever did told him, 
and none but the Christ can do this. Hence when 
the woman left all she had, her empty waterpot, 
and went to her people she said, come, see a man 
that [told me all things that ever / did. Is not 
this the Christ ? Here is a witness that one can- 
not deny but must own, for this witness is true. 

The woman there presents an old question of 
strife between the Jews and Samaritans about what 
is the true place to worship. She said, "Sir I per- 
ceive that thou art a prophet. Our fathers wor- 
shipped in this mountain ; and ye say Jerusalem 
is the place where men ought to worship." As much 
as to say, Abraham, Isaac and Jacob , our fathers, 
worshipped God here in this place : but you Jews 
say Jerusalem is the place where men ought to wor- 
ship, but our place is the oldest. Is not that better ? 
Now you are a prophet, decide this. How 
often does the question what is true worship 
arise in the hearts of seekers after truth and 
how do we cleave to our traditions. But we must 
as this woman come to Jesus with all our hard ques- 
tions, for he can answer them, as he is greater than 
Solomon who answered all the knotty questions in 
the heart of the queen of Sheba. The answer of 
Jesus rises to the perfection of truth, and embraces 
all needful to be known. He tells her the Sama- 
ritans worship they know not what. But that the 
the Jews are the true worshippers in that that sal- 
vation is of the Jews, for the Christ who is salva- 


tion is of the Jews, or comes of that stock as mani- 
fest in the flesh. But the hour comes and now is 
when the true worshipper shall worship the Father 
in spirit and truth, neither in this mountain nor in 
• Jerusalem. For God is a Spirit, and they that 
worship him must worship him in Spirit and truth 
for the Father seeketh such to worship him. That 
is in the true worship of God the true worshipper 
does not worship in Jerusalem, nor Samaria, nor 
any of its cities, nor in any earthly place, or in the 
flesh, nor under the law : but old things are passed 
away and behold all things are become new, and all 
things are of God. 

Here the Gentiles are provided for. Here Jo- 
seph as a fruitful bough runs over the wall. Here 
the middle wall of partition is broken down, and 
the Gentiles far off by nature are made nigh by the 
blood of Jesus, and true worshippers worship God 
in Christ Jesus, and sit down with Abraham, 
Isaac and Jacob in the kingdom of God. 

For in Christ Jesus there is neither bond nor 
free, male nor female, Jew nor Gentile, but all are 
one, and all the Gentiles upon whom his name is 
called are come to the Mount Zion, the city of the 
living God, the heavenly Jerusalem and to God the 
judge of all, and to the spirits of just men made 
perfect, and to Jesus the mediator of the New Tes- 
tament, and thus there is oije people, one language, 
and one tongue, all built upon the foundation of 
the apostles and prophets, Jesus Christ being the 
chief corner stone, in whom the whole body (Jew 


and Gentile) fitly framed together groweth up an 
holy temple in the Lord, in whom ye are builded 
together for a habitation of God through the 

Jesus tells the disciples the fields are already 
white to harvest, and they are sent to reap that on 
which they bestowed no labor. 

A goodly place then is Jacob's well typifying the 
wells of salvation from which we draw water with 
joy. For Joseph is a fruitful type of Jesus whose bow T 
abode in strength, and whose hands were made 
strong by the hands of the mighty God of Jacob, 
from thence is the shej)herd the stone of Israel, 
(that is Joseph is a type of Jesus.) For the bless- 
ings of heaven above, and of the deep that lieth 
under, the blessings of the breast and womb, the 
precious things brought forth by the sun, and for 
the precious things put forth by the moon, and for 
the chief things of the ancient mountains, and the 
precious things of the lasting hills, and for the 
precious things of the earth and the fulness thereof, 
and for the good will of him that dwelt in the bush, 
let the blessing come on Joseph who was separate 
from his brethren. But much as Joseph was hum- 
bled and tried, his humiliation was only a shadow 
and type of the sufferings, humiliation and death of 
Jesus that he might gather together in one all the 
people of God scattered abroad everywhere. 

As Joseph was exalted to save all nations as 
a fruitful bough, so Jesus shall be great forever 
to the ends of the earth, the heathen being his 


inheritance and the uttermost parts of the earth 
his possession. As Melchisedec rises far above 
the priest- of Levi, as being God's kingly high 
priest without limit of time, race or nations: so 
Jesus is exalted a priest forever after this order. 
The condescension of Jesus at Jacob's well, teach- 
ing the woman of Samaria, and revealing himself 
to her as the Messias clusters around this place 
lasting and endearing associations. It was at this 
place that Joseph bones were buried. 

What blessed characters are found in Israel em- 
balmed forevej in divine love. Joseph a fruitful 
bough whose branches run over the wall, is one. of 
these favored ones. Before his death he says, I die 
and God will surely visit you, and ye shall carry 
up my bones from hence, or from Egypt. Joseph 
knew God would visit his people. What goodly 
words he leaves with his brethren, his dying words. 
God will surely visit you. Though his loss was so 
great to them, yet if God visits them what wonder- 
ful gain that is. All true Israelites look for the 
resurrection of the dead. Nor do any gracious 
ones expect to be left forever in Egypt or death, 
but all of them hasten unto the coming of Jesus the 
resurrection and the life. So Joseph says, "you 
shall not leave my bones in Egypt, but you shall 
carry them with you." He takes an oath of his 
brethren to do this, and an oath is an end of strife, 
and is for confirmation ; for an Israelite fears God 
and is bound by his oath ; Gen. 50 : 25. 

"Ye shall carry up my bones from thence." By 


bones is meant his individuality or himself. One 
is identified by his bones. An anatomist can, if 
he sees a bone, determine what kind of animal it 
is that once possessed that very bone. This could not 
be decided by skin decayed, or flesh rotten, but 
bones never lie but always tell where they belong. 
Bones bind and hold the body in order and beauty, 
and are the strength of the body. Joseph means 
therefore that when his bones are carried with Is- 
rael out of Egypt he himself shall be carried out. 
What an assurance that was to them of deliverance 
out of Egypt and return to their own land. Here 
we find a type of the resurrection of the dead, and 
eternal judgment or justification. 

When it was- said of Jesus, not a bone of him was 
broken, it was to show his strength and perfection* 
Nothing of him was lost, no member of his body 
left, a perfect, unbroken body. When the bones of 
Israel lie at the grave's mouth, or when Israel is 
represented as a scattered sheep and devoured with 
broken bones (Jer. 50: 17), or as Ezekiel saw the 
valley of dry bones, very dry, with no bones to- 
gether, all disjointed and no life in them, it still 
showed these people thus represented did once live. 
A mere section of a bone is a proof that an animal 
or man once lived of which this bone was an inte- 
gral part. Israel said, our bones are scattered. We 
are hopelessly gone into Babylon. There is no 
hope for us. But Ezekiel's attention is called to 
these dry bones, The Lord said, "Son of man, can 
these bones live ?" His answer is wise, "O Lord 


God thou knowest." He is commanded to proph- 
esy upon these bones. Prophesy upon these bones. 
This is no mere offer to bones, but it is power that 
comes upon them. Does a single bone fail to res- 
pond ? No, every bone is moved to his fellow bone, 
and they are girded with sinews, flesh and skin, 
and stand up the whole house of Israel, (Ezekiel 
37.) What a figure is this of the resurrection of 
the dead which is begun in the quickening of the 
dead sinner with Jesus who is the first fruits of the 
resurrection, and being holy makes the lump also 
holy, and pledges the resurrection of the body from 
the grave. For Jesus is the resurrection and the 
life, and the hour is coming when all that are in 
their graves shall hear the voice of the Son of God 
and shall come forth : they that have done good 
unto the resurrection of life, and they that have 
done evil unto the resurrection of damnation ; Jno. 
5: 25—30. 

The bringing up the bones of Joseph out of 
Egypt represents the identity and individuality of 
the resurrection. For there could not be a resur- 
rection unless that which is buried or dead is rais- 
ed up and brought forth. For resurrection means 
rising again, or the rising up of that which was 
dead. Martha said Lazarus shall rise ag-ain at the 
last day. Rising again means resurrection ; hence 
that which is dead must be raised up to constitute 
a resurrection. Just as when one is born again it 
pre-supposes that he was born already, but of the 
flesh. The same man that is born of the flesh is 


the same one that is born of the Spirit, or born 
again, but how different the quality and manner of 
the births; one is flesh and the other spirit. He 
that was dead lives again in the resurrection, but 
how different the life, one a mortal life — the other 
an immortal one, one a natural life, the other spir- 
itual; the one in a vile body, the other in a body 
like unto that of the Lord Jesus, the mortal swal- 
lowed up in the immortal, the vile body changed 
and fashioned a spiritual body. This is symboli- 
zed in the bringing up of Joseph's bones, not the 
bones of Egyptians but of Joseph himself, and 
this embraces the w T hole house of Israel in the type, 
as the resurrection of Jesus is the pledge and guar- 
antee of the resurrection of all his people. For if 
Christ be not risen ye are yet in your sins ; by con- 
sequence therefore if Christ is risen you shall rise 
also; and as it's the very same Christ that w r as cruci- 
fied that is risen, so it is the very same you that 
dies that shall rise again; but as Jesus in the resur- 
rection is manifested as the Son of God and is glo- 
rified, and dieth no more but ever liveth, and liv- 
eth by the power of God; so you in the resurrection 
will be like Jesus ; for you shall be like him be- 
cause vou shall see him as he is and be satisfied with 
his likeness, and so shall we be ever with the 

When they brought up Joseph's bones they 
buried them in Shechem in a parcel of ground 
Jacob bought of the sons of Hamor the father 
of Shechem, and it became the inheritance of the 
children of Joseph. 

















Jordan — Ark. 









Ai — Achan. 
























Faith — Unbelief. 

" 84 


The Land. 



Twelve Tribes. 









Priest — Refuge. 






Snares and traps. 



What Choice ? 



Joseph's Bones. 


Deacidified using the Bookkeeper proces 
Neutralizing agent: Magnesium Oxide 
Treatment Date: June 2005 



1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
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